Ebook 05 irAmAnusa nooTTrandAdi

Compiled by: Ayee Narasimha Sreesanudasan
EDITION FIRST EDITION, APRIL 2020

PRICE NOT FOR SALE
SERIES TITLE SRI RAMANUJA MEGHAMALA
SERIES NUMBER 5�1 : PART 1 OF 5
TITLE IRAMANUSA NOOTTRANDADI
DESCRIPTION EBOOK 5 OF 50 CELEBRATING
SRI AYEE JANANYACHARYAR SWAMI 675TH &
SRI VARAVARAMUNI 650TH
THIRUNAKSATRA MAHOTSAVAM
TRANSLATION AYEE NARASIMHA SREESANUDASAN
LANGUAGE TAMIL/ ENGLISH

SUBJECT HINDUISM� SRIVAISHNAVISM �
NALAYIRA DIVYA PRABHANDAM �
IRAMANUSA NOOTTRANDADI
PAGES 56
PUBLISHED BY JANANYACHARYA INDOLOGICAL RESEARCH

FOUNDATION
THIRUNARAYANAPURAM, MELKOTE
COMMENTARY AYEE NARASIMHA SREESANUDASAN
All notes provided here are with an intent to only assist in understanding over-
view of what is being recited, detailed commentaries of poorvacharyas are avail-
able for many titles and request to seek Acharya for guidance.
For more advanced reference books and related research kindly visit
www.srivaishnavan.com and register with SRI RAMANUJA MEGHAMALA.
||श्री: ||श्रीमते रामानुजाय नम: ॥ श्री जनन्याचायर् मातृगुरवे नम:॥ श्रीमद्वरवरमुनये नम:॥
॥श्री:॥
॥श्रीमते रामानुजाय नम: ॥
॥श्रीजनन्याचायर् मातृगुरवे नम:॥
॥श्रीमद्वरवरमुनये नम:॥
Dear All
As announced earlier, commemorating Swami Manavala Mamuni

650th Thirunaksatra Mahotsavam, with the grace of Acharya and
all of you, I have initiated a kinchith contribution by proposing to pres-
ent 50 Ebooks, documenting literature gifted by our poorvacharyas, In
this ebook, I present to you a collection of hymns from Nalayira
Divya prabhandham- pasurams from irAmAnusa nooTTrandAdi,
with notes in lucid English to encourage all to experience the tenets of
Vedantha as glorified by the Azhwars; So I compile these with my lim-
ited knowledge and exposure sought from my Acharya and present the
fifth in the series of ebooks- irAmAnusa nooTTrandAdi celebrating
1003rd Thirunaksatram of Acharya Ramanuja today, for free sharing
in the interested community.
Further in the future we shall experience many more Stotras, Rahasya

Granthas and Nalayira Divya Prabhandham all in lucid English.
Many thanks for all your feedback & encouragement,
Seeking your blessings.

Ayee Narasimha Sreesanudasan
Saarvari, Chitirai, ThiruvAthirai, April 2020
Thirunarayanapuram
This compilation is dedicated to
Kanchi Sri U. Ve P. B. Annangrachariar Swami
Commemorating 130th Thirunaksatra Mahotsavam
(compiled from Divyartha Deepikai)
irAmAnusa nooTTrandAdi
sreeh
sreematE rAmAnujAya namah
by tiruvarangattamudanAr
This prabandha is written on sree rAmAnujar and contains 108 pAsuras in

andAdi style. It should be grammatically called ‘irAmAnusanadu nooTTran-
dAdi’ but is simply called ‘irAmAnusa nooTTrandAdi’ like kamba rAmAya-
Na, naLaveNbA etc. rAmAnuja—rAma + anuja i.e. rAma’s younger broth-
er, lakShmaNa. This prabandha talks of charama parva niShTai which is the
sArArtha of tirumantra.
rAmAnuja is the name of iLaiya perumAL, lakshmaNa. tirumalai nambi

made it the practice to call uDaiyavar as rAmAnujar, the nirvAhaka of sree
vaiShNava darsana.
vyAKyAnas for tanian is givenby piLLai lOkam jeeyar. vyAKyAna for

rAmAnuja nootrandAdi is given by both manavALa mAmunigaL & piLLai
lOkam jeeyar.
andAdi—The last word of the previous pAsura becomes the beginning word
of the next pAsura. This is called maNDalittal. This prabandha is in kaTTa-
Lai kalitturai. Even though it has 108 pAsuras it is called nooTTrandAdi like
tirumozhi Ayiram (1084 pAsuras in periya tirumozhi) & tiruvAimozhi
Ayiram (1102 pAsuras in tiruvAimozhi).
bANAsura had 1000 arms and BagavAn cut them leaving only 4. But still it
is said ‘Ayiram tOL tuNitta’. Therefore the name of the prabandha doesn’t
suggest exact number.
EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

Each pAsura of this prabandha contains the name of emberumAnAr at least

once. amudanAr wanted the people to chant his name 108 times when they
read the prabandha. Those aDiyars who love him should chant this as
nityAnusandhAna. It is also called prapanna sAvitri and prapanna gAyatri.
rAmAnuja mantra is more powerful than nArAyaNa mantra as it is only
mOkSha hEtu & not bandha hEtu
This prabandha was written during sree rAmAnujar period itself and
received his blessing too. Therefore this is included in the nAlAyira divya
prabandha. Like the other prabandhas, this too has the anadhyayana kAla.
This is the last prabandha in the iyarpA, the third Ayiram.
mudalAyiram is praNava artha and kaNNinuN siruttAmbu by madhurakavi

AzhwAr is the last prabandha dealing with BAgavata sEShatva. Similarly
this prabandha is in the end of third Ayiram, the viShaya is BAgavata sEShat-
va.
tiruvarangattamudanAr : amudanAr was born in moongirkuDi kula in the

month of panguni, in hasta nakShatra. He was called periya kOyil nambi
as he was the archaka of sree ranganAthaswAmi temple. Some say he is
the grandfather and some say he is the father of piLLai perumAL aiyangAr.
He was a very learned man and was the sannidhi purOhitar. He would read
purANas and other sAstras. He was very rAjasic in nature and proud of his
education. sree rAmAnujar wanted to take him to his darsana. He asked
AzhwAn to do this. sree AzhwAn too did as he was told and brought amu-
danAr to emberumAnar’s tiruvaDi. sree rAmAnuja asked him to do siShy-
avrutti under AzhwAn. amudanAr learnt all the sAstras, prabandhas etc.
under his guidance.

There is another version on the birth of this prabandha. Once amudanAr

was sitting in a maNDapa and writing this prabandha. sree rAmAnuja came
there with his siShyas like AzhwAn, ANDAn, embAr and others as ordered
by sree ranganAtha. amudanAr had just �inished the pAsura ‘sezhundirai
pArkaDal’ and was about to write the next one ‘iruppiDam vaihundam’. He
wrote the next three pAsuras in front of sree rAmAnujar and others. His
AchArya AzhwAn said these three pAsuras would be chanted as sATTru
pAsuras (whereas in other prabandhas only the last two are sATTru pAsur-
as). This practice is still followed.
This prabandha is superb in all aspects. Those who don’t know this
prabandha are not called vaiShNavas. If only this prabandha is read with
devotion, he is sure to go to paramapada—is the belief. sree maNavALa
mAmunihaL has written a short vyAKyAna and sree piLLai lOkAm Jeer has
written somewhat an elaborate vyAKyAna to this prabandha.

taniyanhaL
1. munnai vinaiyahala moongilkuDi amudan
ponnangazhar kamala pOdiraNDum ennuDaiya
sennikkaNiyAha sErttinEn tenpulattArku
ennukkaDavuDaiyEn yAn ||
vEdapirAn BaTTar
munnai vinai the pApas done earlier

ahala to go away
moongil kuDi amudan tiruvarangattu amudanAr born in
moongil kula
ponnangazhal kamala pOdiraNDum the beautiful gold like tiruvaDi’s
ennuDaiya sennikku aNiyAha sErttinEn I wear them on my head as an ornament

yAn me, who wear his tiruvaDi
tenpulattArku to the yama BaTTas in the south
ennukku kaDavuDaiyEn how can I belong to them?
I have found out an upAya by which I can escape the karma phala. I
wear the tiruvaDittAmarai of amudanAr, born in the moongil kuDi as an
ornament on my head. By doing so, all my pApas get burnt. Therefore I
need not fear yama or his BaTTas as they dare not come near me.

munnai vinaiyahala sErttinEn—is the prose order.
moongirkuDi—like Asoori kula, vEyar kula, there is moongirkuDi in which

amudanAr was born.
amudanAr—emberumAnAr gave this tirunAma to him as his words are

like amruta. His earlier name was periya kOyil nambi.
ennukku—Why. ‘ennukku avaLai viTTinguvandAi’ perumAL tirumozhi of

kulasEKara AzhwAr.
kaDavuDaiyEn—kaDavu—to reach, possess.

2. nayandaru pErinbamellAm pazhudinru naNNinarpAl

sayandaru keerti irAmAnusamuni tALiNaimEl
uyarnda guNattu tiruvarangattamudOngum anbAl
iyambum kalitturai andAdi Oda isai nenjamE ||
nenjamE Oh! manamE!

nayan tarum pErinbam ellAm the meager Ananda obtained from the
viShayAnuBava
pazhudu enru is useless (therefore renouncing them)
naNNinar pAl at those who seek him (sree rAmAnujar)
sayam taru keerti he is reputed to give them victory over

samsara
irAmAnusamuni emberumAnAr’s
tAL iNai mEl tiruvaDi’s
uyarnda guNattu tiruvarangattu tiruvarangattu amudanAr, a very virtuous
amudu person
Ongum anbAl out of great Bakti

iyambum has written
kalitturai andAdi this nooTTrandAdi in kaTTaLai kalitturai
Oda isai make up your mind to read.
Oh! Mind! Do not run after worldly pleasures, no doubt they give you
pleasure; but know well these pleasures are only meagre and temporary,
however great they may be. They cannot be compared with the bliss
one can have from Bagavat viShaya and BAgavata viShaya. Here is
sree rAmAnujar’s divya avatara taken to correct the people from going
astray & then take them to BagavAn’s tiruvaDi with unalloyed Bakti. This
divya prabandha is the means that can take you to sree rAmAnujar’s
tiruvaDi if only you read it every day.

nayam—viShayAntaras. ‘nANAmai naLLEn nayam’— mudal tiruvandAdi

63) Here ‘nayam’ is used in the above sense.
anbAl iyambum – amudanAr has ever growing Bakti towards sree

rAmAnuja
pErinbam—The worldly pleasures are called pErinbam here ironically.

(vipareeta lakShaNa) or they are ironically called pErinbam as one may
call the most venomous cobra as ‘nalla pAmbu’.
nayan tarum pErinbam ellAm pazhudenru –‘AyizhaiyAr kongai

tangum akkAdal aLaTTrazhundi mAyum ennAviyai vandeDuttAn
inru’—amudanAr( RN 42) ‘madana kadanair na klisyantEyadees-
varasamsrayAh’—tooppuL piLLai ‘kAmAdi dOSha hara mAtmapadAsri-
tAnAm’ -- periya jeeyar. There are three interpretations:
> those who have given up all worldly pleasures & sought his tiruvaDi like
his siShyas, he makes them win over samsAra.
> Once we seek rAmAnujas tiruvaDi, all the worldly pleasures are given
by him only.
> rAmAnuja who considered all worldly pleasures as equal to grass
seeks only sree ranganAtha’s tiruvaDi. He shows his daya on us & gives
BagavAn’s tiruvaDi to us
sayam— jayam. ‘nAvaliTTu uzhitaruhinrOm namatamar talaihaL

meedE’ –toNDaraDippoDi AzhwAr (tirumAlai 1)

3 sollin tohaikoNDu unadaDippOdukku toNDu seyyum

nallanbar Ettum un nAmam ellAm entan nAvinuLLE |
allum pahalum amarumbaDinalhu arusamayam
vellum parama irAmAnusa eeden viNNappamE ||
-amudanAr
aru samayam The 6 schools of thoughts not considered
as pramANas
vellum he defeated
parama irAmAnusa Oh! AchArya! emberumAnArE!
unadu aDippOdukku to your tiruvaDittAmarai
toNDu seyyum nallanbar your Baktas who do vAchika (by speech)
kainkarya
sollin tohaikoNDu Ettum un nAmam they praise you and your divya nAmas
ellAm
entan nAvinuLLE in my tongue
allum pahalum night and day
amarumbaDi let them stay
nalhu you please bless me to be so
iduvE en viNNappamE this is my sincere request.
Oh! emberumAnArE! swAmin! you defeated the six kudruShTi matas

with your unfailing argument. My only request which I submit at your
tiruvaDittAmarai is this—your Baktas (nal anbar) do your nAma sankeer-
tana according to their sakti. Oh! AchArya! Bless me so that these
tirunAmas stay in my tongue for ever (let me chant your divya nAma
sankeertana day and night).
The other interpretation of nal anbar is taken as amudanAr who is an
ananya prayOjanar i.e he is devoted to rAmAnuja alone & does not
expect any fruits in return. So let my tongue chant the rAmAnuja nooT-
TrandAdi of amudanAr. ‘engaL gadiyE rAmAnuja! muniyE! sangai
keDuttANDa tavarAsa’— pongu puhazh mangaiyar kOneenda marai
Ayiramanaittum tangu manam nee enakku tA’.

4 ini en kurai namakku emperumAnAr tirunAmattAl

munitanda nooTTreTTu sAvittri ennum nuNporuLai |
kani tanda senjol kalitturai andAdi pADittandAn
punidan tiruvarangattamudAhiya puNNiyanE ||
ini en kurai namakku There is no fear of danger in this world

emberumAnAr tirunAmattAl as we have the divine nama, rAmAnuja
which helps us in getting mOkSha
muni tanda nooTTeTTu sAvittiri ennum he gave us these 108 pAsuras which is
nuN poruLai prapanna sAvitri & also removes the
darkness of ignorance from our minds
kani tanda senjol these sweet words which are so powerful
kalitturai andAdi in kalitturai andAdi style
pADi tandAn amudanAr gave this for the coming gener-
ations to enjoy & immerse in the glories of
sree rAmAnuja
punidan He, who is pure by thoughts & words of
action & makes all those who chant also
pure
tiruvarangattu amudAhiya puNNiyanE he is virtuous due to the nirhEtuka kaTAk-
Sha of sree rAmAnuja
The above three taniyans are commonly chanted before rAmAnuja nooT-
TrandAdi. In some places the above taniyan is also chanted.
sarvEswara created brahma and did the upadEsa of sAvitri. Our amu-
danAr has taken the essence of that sAvitri and has given us this pra-
bandha with sree rAmAnuja’s name in each pAsura. This is the greatest
upakAra done to us. I don’t feel there is any danger of samsAra threaten-
ing me here or elsewhere since we have this prabandha as our talisman.

1. poo mannumAdu porundiya mArban puhazh malinda

pAmannumAran aDi paNinduindavan palkalaiyOr |
tAmanna vanda irAmAnusan charaNAravindam
nAm mannivAzha nenjE solluvOm avan nAmangaLE || One ||
nenjE Oh! manamE!

poomannu mAdu porundiya mArban emberumAn has the tirumArbu sought by
periya pirATTi who left her natural abode
of lotus to live there
puhazh malinda pAmannu mAran nammAzhwAr who is the ardent lover of
His tiruguNas as revealed in his pAsuras
aDi his (nammAzhwAr’s) tiruvaDi
paNindu he (sree rAmAnujar) sought
uindavan made him worthy
palkalaiyOr tAmanna vanda irAmAnu- sree rAmAnujar born in this Boomi to
san bring forth many learned men well versed
in all sAstras
charaNAravindam his tiruvaDittAmarai
nAm mannivAzha avan nAmangaLE let us do his nAmasankeertana so that we
solluvOm can seek his refuge and live.
tirumahaL born in a lotus left it to seek the abode of His tirumArbu says
‘ahalahillEn iraiyum’. tiru nammAzhwAr sings His chEShTitas in all his
prabandhas. sree rAmAnuja sought the tiruvaDi of nammAzhwAr and
said his life became purposeful only after that. He bought back those
who went astray into his darsana and made them follow the right path.
Let us chant sree rAmAnujar’s divyanAmas, seek his tiruvaDi and attain
mOkSha. Thus tiru amudanAr advises his mind.

poo—It is customary to start any work with mangaLa. Hence he starts

this prabandha with the word ‘poo’. Not only it is a mangaLa word but
also is meaningful.
mAran aDi paNinduindavan—sree rAmAnuja has many glories but

he himself considered the greatest of all—his seeking the tiruvaDi
of nammAzhwAr. ‘sree mAdhavAnGri jalajadvaya nitya sEvA prEmA vilA-
saya parAnkusa pAda Baktam’—maNavALa mA munihaL.
pAmannumAran—nammAzhwAr himself admired his own prabandhas

as he says in many places ‘tan seer yAn kaTTru mozhi paTTODum
kaviyamuda nuharchchiyirumO muzhudumE’, ‘toNDarkkamuduN-
Na son mAlaihaL sonnEn’, ‘kETTu ArAr vAnavarhaL sevikkiniya sen-
jollE’.
mAran—AzhwAr from his birth did not act like an ordinary child. he did
not cry, did not drink milk, did not speak etc. Since he was quite different
from others he was called mAran. he was a mighty weapon to the
karmas of samsAris; a powerful opponent to the other matast-
has—kudruShTi and bAhya matas.
palkalaiyOr tAmanna—sree rAmAnuja through his teachings caused the

birth of many paNDits like koorattAzhwAn, mudaliyANDAn, embAr and
others.
‘nAm’ is used instead of ‘nAn’ as all the sambandhis get ujjeevanam.

Here only manasA & vAcha kainkarya are spoken about. There is no
mention of kAyika kainkarya. Only ukti mAtram is sufficient just like mad-
urakavi azhwAr says ‘nAvinAl navittu’. One gets all three -manasA,
vAcha & kAya into track.
Chanting his names is the way to seek the tiruvaDi of emberumAnAr.

2. kaLLAr pozhil tennarangan kamalappadangaL nenjil

koLLA manisarai neengi kuraiyal pirAn aDikkeezh |
viLLAda anban irAmAnusan mikka seelamallAl
uLLAdennenju onrariyEn enakuTTra pEriyalvE || Two ||
kaLLAr pozhil tennarangan emberumAn who lives in sree rangam

surrounded by garden full of honey-laden
flowers
kamala padangaL His lotus tiruvaDi
nenjil koLLA manisarai neengi removing from his mind those men who
don’t think of His tiruvaDi
kuraiyal pirAn aDikkeezh viLLAda emberumAnAr who had steady Bakti at
anban irAmAnusan tirumangai AzhwAr’s tiruvaDi
mikka seelam allAl except his seela guNa
onru en nenju uLLAdu my mind will not think of anything else
enakuTTra pEriyalvu onru ariyEn I don’t know the reason for this state of
mine.
I just said ‘nenjE! solluvOm avan nAmangaLE’. At once my obedient

mind meditated on rAmAnuja’s seela guNa. How astonishing!
So far I had been in association with those sinful people who never
thought of sree ranganAthar’s tiruvaDi. I have totally renounced their
sambandha and seek the tiruvaDi of emberumAnAr who himself sought
the tiruvaDi of nammAzhwAr. What is the cause of such a change in me?
What sAdhana did I do to effect this change? Nothing; absolutely noth-
ing. It is only the nirhEtuka krupa of emberumAnAr that caused this won-
derful change in me.

In the first pAsura, amudanAr talked about the Bakti, emberumAnAr had
at nammAzhwAr’s tiruvaDi. Now he speaks about emberumAnAr’s Bakti
at tirumangai AzhwAr’s tiruvaDi. It is tirumangai AzhwAr who wrote 6
prabandhas which form the vEdAngas of the 4 vEdas of nammAzhwAr’s
four prabandhas. ‘mAran paNitta tamizh maraikku mangaiyarkOn Ar
angam koora avadaritta’-(upadEsa ratnamAlai 9)
kuraiyal pirAn aDikkeezh—kuraiyaloor is the avatAra sthaLa of tiruman-
gai AzhwAr. ‘maNNiyil neer tEngum kuraiyaloor seer kaliyan tOnriya
oor’- (upadEsa ratna mAlai 30). ‘kuraiyal pirAnaDikkeezh viLLAda
anban’—says amudanAr.
Under the pAdakamala of tirumangai AzhwAr archAmoorti at tiruvALi

tirunahari, even now we can see the emberumAnAr vigraha.
seelam—A very honourable person mixing with one who is very

low is called seela guNa. emberumAnAr is such a mahAnuBAva but
he was very friendly and loving towards amudanAr who considered him-
self very low and mean. rAma is considered as seelan as He gave the
kingdom while rAmanuja is addressed as mikka seelan as he gives
mOkSha sAmrAjya.
uLLudal—think.
onru—It can be read as ‘mikka seelamallAl onru uLLAdu’ and also as

‘enakkuTTra pEriyalvu onru ariyEn’.

3. pEriyal nenjE aDipaNindEn unnai pEippiravi

pooriyarODuLLa suTTram pulartti poruvarum seer |
Ariyan semmai irAmAnusa munikku anbu seyyum
seeriya pEruDaiyAr aDikkeezh ennai sErttadarkkE || Three ||
pEriyal nenjE Oh! Great mind!

unnai aDipaNindEn I worship you
pEippiravi pooriyarODuLLa suTTram you took me away from the association of
pulartti those neecha (mean) people who do not
resort to His tiruvaDi
poruvarum seer Ariyan he who has excellent qualities and he who
practices virtuous ways
semmai he who is very free with his Asritan
irAmAnusa munikku to sree emberumAnAr
anbu seyyum seeriya pEruDaiyAr men like koorattAzhwAn whose parama
puruShArtha is to do Bakti
aDikkeezh at their tiruvaDi
ennai me, who is a mahApApi
sErttadarkkE for the mahOpakAra (great help) that you
did to me
It is said ‘mana Eva manuShyANAm kAraNam bandha mOkShayOh’.

Mind alone is the cause for one’s bondage as well as mOkSha. When
amudanAr said ‘nenjE! solluvOm avan nAmangaLE’ the mind too agreed
to do so. amudanAr is very happy at his mind’s immediate response.
Hence he says ‘pEriyal nenjE’. I do namaskAra to you (unnai aDi paNin-
dEn).

My mind renounced the sambandha of evil and sinful men, sought the
tiruvaDi of learned men like AzhwAn and others who have sought the
refuge of emberumAnAr’s tiruvaDi. Oh! My dear mind! What return shall
I do for your help? I simply do namaskAra to you since there is no other
way I can show my gratitude to you ‘talaiyallAl kaimmArilEnE’.
pooriyar—Men of low birth.
pulartti—To dry up.
poruvu—Equal.
Ariyan- ‘karttavyam Acharan kAmam akarttavyam anAcharan tiShThati

prakritAchArE sa tu Aya iti samrutah’ one who does what should be done
and desist from what should not be done is called an Arya.
semmai—It is called Arjavam in sanskrit and ‘nErmai’ in tamizh. The
opposite is called kouTilyam—crookedness, kONal.
sree rAma had this Arjavyam. When soorpaNaKa came to rAma in pan-
chavaTi and asked him who he was, where he had come from, what for
etc. he told her this story ‘Aseed dasaratha nAma rAja’. he could have
very well told her some answer and she would have been satisfied at it.
But he did not do so. vAlmeeki muni says ‘rujuvuddhitayA sarvam AkyA-
tum upachakramE’.
The Arjava guNa in rAmAnuja is he removes all our sins & then makes
us seek his tiruvaDi.
irAmAnusa munikkanbu seyyum seeriya pEruDaiyAr – sree rAmAnuja

is called muni as he always thinks of ways to help the samsAris attain the
Lord. Even though it means all the siShyas of emberumAnAr in general,
it particularly means koorattAzhwAn. BAgavata sambandha is more
important & the mind does GaTaka samAsrayaNam.

4. ennai puviyil oru poruLAkki maruLsuranda

munnai pazhaivinai vEr aruttu oozhi mudalvanaiyE |
pannappaNitta irAmAnusan paran pAdamum en
sennidarikka vaittAn enakkEdum sidaivillaiyE || Four ||
oozhi mudalvanaiyE emberumAn who is the kAraNa of all the

creations including kAla
pannappaNitta paran irAmAnusan sree rAmAnuja, the greatest of all AchA-
ryas, who wrote sree BAShya makes
everyone meditate on Him
puviyil in this world
ennai oru poruLAkki made me a worthy person (who was
useless earlier)
maruL suranda munnai pazhaivinai uprooted my anAdi pApas which are the
vEraruttu effects of ajnAna
pAdamum his tiruvaDi
en sennidarikka vaittAn placed it on my head
I now have no fear of fall since I have received the nirhEtuka kaTAkSha
of emberumAnAr. I was like a mere achEtana vastu before I sought him.
Now due to his krupA kaTAkSha, I am a human being, a worthy devotee
and a good sreevaiShNava. This change happened after he placed his
tiruvaDi on my head. This shows paragata sweekAra.

AchArya anugraha causes the pApas to vanish. So gnAna increases &

roots of karma & its vAsana are also removed. So when sree rAmAnuja
placed his tiruvaDi on amudanAr, he became his dAsa. So he lost both
swAtantryABimAna & anya sEShatvABimAna. It can also be taken as
sree rAmAnuja uprooted all the karmas along with its vAsana & placed
the tiruvaDi of BagavAn on his head. Hence he does not have to fear
now.
ennai – he uses ennai & not aDiyEn as so far he did not have any gnAna
& was filled with ahankAra.
maruLsuranda—The effect of ajnAna.
oozhi mudalvanaiyE—He alone remains after everything is destroyed.

‘E’kAra is used to stress this fact.
pannappaNitta—Should not be taken to mean he blessed amudanAr

alone but should be taken as he blessed all who were Bagavat vimuKas
(not Baktas), gave upadEsa and made them sreevaiShNavas.
paran pAdamum—Can be taken to mean the tiruvaDi of emberumAnAr

or emberumAn.

5. enakkuTTra selvam irAmAnusan enru isaiyahillA

manakkuTTra mAndar pazhikkil puhazh avan manniya seer |
tanakkuTTra anbaravan tirunAmangaL sATTrumen pA
inakkuTTram kANahillAr patti Einda iyalvidenrE || Five ||
enakkuTTra selvam irAmAnusan enru The wicked men who do not think ‘emberu-
isaiyahillA manakkuTTra mAndar mAnAr alone is our wealth’
pazhikkil if they criticize this grantha

puhazh this criticizism itself becomes a praise
avan that emberumAnAr’s
manniya seer tanakkuTTra anbar the great asritas who consider sree
rAmAnuja who has all kalyANa guNas as
theirs
patti Einda iyalvidu enrE and if they think this grantha has Bakti
rasa
avan tirunAmangaL sATTrum en pA they will not see any dOSha (defect) in my
inakkuTTram kANahillAr grantha mAla which speaks of rAmAnuja’s
tirunAmas.
There are people who criticize a grantha simply to show their erudition
and there are others who praise it. The former think they are great critics
and criticize even when there is nothing to criticize. They simply try to
find out faults somewhere and speak about that dOSha alone. If they
read my grantha, they will certainly find many dOShas and they are right
as it contains many dOShas & there is no doubt. Then amudanAr himself
gives a samAdhAna—let them say what they like. I don’t care. But there
are some Baktas of emberumAnAr who never see any dOSha in such
granthas but look in to the BAva and Bakti embedded inside it. These
are the aDiyArs who really love him and praise his divya guNas.

They will be very pleased if they read it since it contains the name of
rAmAnuja in each pAsura. They are the mahanuBAvas who say
‘hA! hA! Bakti perungAdal uLLaDangAmal veLi purappaTTa sol
toDaiyanrO idu!’. Wicked men here refers to bAhya & kudruShTi mata-
vAdins. Though I blabber like a child, mother feels happy & so also his
Baktas as they do not have fear, anxiety, anger,etc as they consider
rAmAnuja alone as tbeir wealth.
The dOSha darsis dooShaNa is only a BooShaNa to my grantha.

‘alahai mulai suvaittArku anbai aDikkanbar tiladamena tirivAr tammai
ulahar pazhi tooTTril tudiyAhum’—aruLALa perumAL emberumAnAr.
Why does he say ‘annavaruDaiya dooShaNam namakku BooSha-
Nam’? The answer is—the people who criticize say ‘Look! Here is
a fellow called amudanAr. he has written a grantha called rAmAnusa
nooTTrandAdi. And he further says he had written rAmAnuja’s name in
each pAsura. And he condemns aiswarya puruShArtha which even
vEdas approve; And he says all puruShArtha are rAmAnuja alone. hA!
hA! he says he doesn’t care even for emberumAn! he calls himself a
poet! A dAsa!’. amudanAr says ‘I shall take all these criticisms as praise
because they are like the words of sisupAla ‘kaTTrinam mEikkulam
mEikkappeTTrAn, kADuvAzh sAdiyum AhappeTTrAn, paTTri uraliDai
AppumumuNDAn’. The pAsuras of nammAzhwAr ‘ooravar kavvai eru-
viTTu’ and the pAsura of tirumangai AzhwAr‘mAnamarum mennOkki’ are
not pAsuras that criticize his actions but are indeed words of praise.

6. iyalum poruLum isaiya toDuttu een kavihaL anbAl

mayal koNDu vAzhttum irAmAnusanai madi inmaiyAl |
payilum kavihaLil pattiyillAda en pAvi nenjAl
muyalhinranan avan tan perungeertti mozhindiDavE || Six ||
een kavihaL Great & distinguished poets

anbAl with love
iyalum poruLum isaiya with suitable words mixed with meaning
toDuttu with poems
mayalkoNDu vAzhttum irAmAnusanai sing the glories of sree rAmAnuja with
love
payilum kavihaLil in these poems describing him
patti illAda without any Bakti
en pAvinenjAl in my sinful mind
avantan that emberumAnAr’s
perungeertti mozhindiDa to talk about his innumerable glories
madiyinmaiyAl muyalhinranan I try foolishly
In the last pAsura, he said ‘patti Einda iyalvidu enrE’. Now he thought
over it whether he has real Bakti on rAmAnuja. Then he came to the con-
clusion that he hasn’t. He feels very sad and ‘Oh! nAm emberumAnArai
tudikka izhindadu!’ Alas! I try to praise him foolishly. There are great
poets who know how to mix proper words with depth of meaning & sing
it with love; it is but proper that they should sing about him. Not me. I lack
not only Bakti but jnAna too. I vainly imitate their ways and say I can write
on rAmAnuja!
kavihaL vAzhttum irAmAnusanai—sree rAmAnuja is sung by great

poets.

7. mozhiyai kaDakkum perum puhazhAn vanja mukkurumbAm

kuzhiyai kaDakkum nam koorattAzhwAn saraN kooDiya pin |
pazhiyai kaDattum irAmAnusan puhazh pADi allA
vazhiyai kaDattal enakkiniyAdum varuttamanrE || Seven ||
mozhiyai kaDakkum perum puhazhAn he (koorattAzhwAn) who has the fame

that is beyond the words of description
mukkurumbAm vanja kuzhiyai kaDak- has crossed the three pits called the pride
kum of erudition, wealth and kula
nam koorattAzhwAn saraN the tiruvaDi of koorattAzhwAn, my guru
kooDiyapin after I sought
pazhiyai kaDattum irAmAnusan sree rAmAnuja who removes all my
pApas
puhazh pADi singing his guNas
allA vazhiyai kaDattal to escape from all the vices which are
against my Swaroopa
enakku to me
Ini in future
yAdum varuttam anrE is not at all difficult
amudanAr did naichyAnusandhAna and hesitated to write further.

Then he remembered his sambandha with the tiruvaDi of koorat-
tAzhwAn, his guru. Elated by this thought, getting encouragement from
this sambandha jnAna, he decided to proceed further in his task. What
is difficult to accomplish when I have got his tiruvaDi sambandha and
guru krupa? sree koorattAzhwAn’s greatness is beyond imagination
and description.

‘vAchAmagOchara mahatguNa dEsikAgrya koorAdhinAtha’. he who

could be justly proud of his wealth, knowledge and kula is a very humble
person. ‘I am fortunate to seek his tiruvaDi because of which alone I shall
be able to sing the glories of emberumAnAr and go through archirAdi
mArga too.
All our poorvAchAryas are great, no doubt. But AzhwAn’s greatness is

known even in his time by everyone. He was held in high esteem
because of his qualities. Once emberumAnAr asked AzhwAn through his
varadarAjastava to request emberumAn to give him sight. AzhwAn
requested him to give mOkSha even to nAloorAn who was the vaiShNa-
va virOdhi who punished AzhwAn. ‘nAn peTTra pEru nAloorAnum
peravENum’. That is why amudanAr says ‘mozhiyai kaDakkum
perum puhazhAn’.
vanja mukkurumbAm-‘kulam, roopam, vayO, vidyA, dhanancha ma-

dayantyamum’—kula, beauty, youth, knowledge and wealth are the five
factors that make one proud of them. The kula, knowledge and wealth
are the three most influential factors. Even though AzhwAn had these
three, he had no ahankAra.

8. varuttum pura iruL mATTra em poihaippirAn maraiyin

kuruttin poruLaiyum sendamizh tannaiyum kooTTi onra |
tirittu anreritta tiruviLakkai tan tiruvuLLattE
iruttum paraman irAmAnusan em iraiyavanE || Eight ||
varuttum pura iruL The darkness outside that gives you

duhKa
mATTra to remove such darkness
em poihaippirAn our poihai AzhwAr who is so generous
Anru Once
maraiyin kuruttin poruLaiyum sendam- a wick made up of beautiful tamizh words
izh tannaiyum kooTTi onra tirittu and the visEShArtha
eritta tiruviLakkai he lighted a lamp
(called mudal tiruvandAdi)
tantiruvuLLattE iruttum paraman sree rAmAnuja who keeps in his heart
irAmAnusan
em iraiyavanE is my swami
pura iruL—Ignorance about the worldly viShaya; aha iruL—Ignorance

about Bagavat BAgavata viShaya.
It was dark inside and outside in the iDaihazhi where the three AzhwArs
took refuge from the rain. They could not see anything and did not know
who is pushing them. So poihai AzhwAr lighted a lamp whose wick was
made out of beautiful tamizh and deep meaning. This lamp removed the
darkness outside (purairuL) ‘vaiyam tahaLiyA vAr kaDalE neyyAha
veyya kadirOn viLakkAha’ is the lamp. Our swAmi, emberumAnAr still
keeps this lamp burning inside his heart.

The adjective ‘pura’ is used for iruL as this darkness is such that the
worldly things are still visible & BagavAn is concealed in this darkness.
Atma & paramAtma viShaya are hidden. Darkness is ahankAra (dEhAt-
mABimAna) & mamakAra (consider Atma which is His property as ours)
maraiyOn kuruttu—The end portion of vEdas called vEdAnta.
anru—When emberumAn pushed them in the iDaihazhi ‘neeyum tirumah-

aLum ninrAyAl’ pAsura
tan tiru uLLattE irutti—sree rAmAnuja always chants tiruvandAdi in his

mind.

9. iraivanai kANum idayattu iruL keDa jnAnam ennum

nirai viLakkETTriya boodattiruvaDi tALhaL nenjattu |
uraiya vaittALum irAmAnusan puhazhOdum nallOr
maraiyinai kAttu inda maNNahattE manna vaippavarE || Nine ||
iraivanai emberumAn, sarvEswaranAi

kANum idayattu iruL the ajnAna andakAra (the darkness of
ignorance) in the mind where one can
have his darsan
keDa to go away
jnAnam ennum nirai viLakkETTriya the tiruvaDi of boodattAzhwAr who lit a
boodattiruvaDi tALhaL lamp which brought to light the poorNa
jnAna in the form of iraNDAm tiruvandAdi.
nenjattu uraiya vaittu ALum irAmAnu- sree rAmAnuja has placed these firmly in
san his heart and meditates on them
puhazh his divya guNas
Odum nallOr the wise men think about them always
inda maNNahattE in this Boomi
maraiyinai kAttu manna vaippavarE are able to protect and establish the
vEdas.
tiru amudanAr says sree rAmAnuja alone deserves the
title ‘sreemad vEda mArga pratiShTApanAchAryar’.
Mind is the place where one can have the darsan of emberumAn, the
sarva swAmi. This mind, in the case of samsAris is filled with darkness of
ignorance. tiru boodattAzhwAr lighted a poorNa deepa of parajnAna
(jnAna viLakku) with his second tiruvandAdi. sree rAmAnuja always
keeps this lamp in his mind (i.e. he does nityAnusandhAna). sree vaiSh-
Navas find pleasure in the guNakeertana of our AchArya rAmAnuja.
Such sreevaiShNavas alone can protect the vEdas, its truth and
essence and spread them through their teachings.

The three stages of Bakti are paraBakti (desire to know about Him),
paragnAna (desire to have samslESha with Him) & paramaBakti (attain
& experience Him)
jnAnam ennum nirai viLakkETTriya—Keeping in mind the words of

boodattAzhwAr ‘jnAna chuDar viLakkETTrinEn nAraNarku’ amudanAr
uses these words.
nirai viLakku—The iraNDAm tiruvandAdi of boodattAzhwAr

boodattiruvaDi tALhaL—booda—boodattAzhwAr; tiruvaDi—swAmi;
tALhaL tiruvaDi. The word tiruvaDi is taken to mean ‘swAmi’ as in other
pAsuras too.
‘tiruvaDi tan nAmam marandum’, ‘namadum peralaDihaL’, ‘en

pizhaittAL tiruvaDiyin tahavinukku’.
Though paramAtma is there as antaryAmi, He will enlighten us with

gnAna only if we have AchaArya sambandham. For Atma gnAna to grow,
Acharya upadEsa is a must.
inda maNNahattE maraiyinai kAttu manna vaippavarE—Those who

don’t have the sambandha of emberumAnAr say ‘vEdam pramANam
alla’ (vEdas are not means of knowledge). Those are called bAhya
matas. Some are called kudruShTi matas who say ‘vEda pramANamE’
but distort the meaning of them with their own interpretations. They are
called vEda bAhyas and kudruShTi matas. sree rAmAnuja alone is
‘vEda mArga pratiShThApanAchArya’.

10. manniya pEr iruL mANDa pin kOvaluL mA malarAL

tannoDu mAyanai kaNDamai kATTum tamizh talaivan |
ponnaDi pOTTrum irAmAnusarku anbu pooNDavar tAL
senniyil sooDum tiruvuDaiyAr enrum seeriyarE || Ten ||
manniya pEr iruL The thick darkness of ajnAna which is

difficult to be removed
mANDa pin after it is removed by the light lit by the
two AzhwArs
kOvaluL mAyanai mAmalarAL tannoDu emberumAn with pirATTi of tirukkOvaloor
kaNDamai kATTum tamizh talaivan pEyAzhwAr who had the vision of both of
them tells us the same in his prabandha
(moonrAm tiruvandAdi)
ponnaDi his beautiful tiruvaDi
pOTTrum irAmAnusarku to emberumAnAr who worships them
anbu pooNDavartAL the tiruvaDi of his Baktas
senniyil sooDum tiruvuDaiyAr those who wear them on their heads as
ornaments
enrum seeriyarE are ever worthy and fortunate
The darkness (of the iDaihazhi) was removed by the two lamps lit by
poihaiyAr and boodattAr. In that light, pEyAzhwAr had the darsan of tiruk-
kOvaloor perumAn with His pirATTi. ‘tirukkaNDEn un pon mEni
kaNDEn’. He reveals this in his moonrAm tiruvandAdi. emberumAnAr
always worships pEyAzhwAr tiruvaDi. Those sreevaiShNavas who
wear the tiruvaDi of sree rAmAnuja Baktas are really sreemAn. ‘arasam-
arndAn aDisooDum arasaiyallAl arasAha eNNEn maTTrarasu tAnE’—pe-
rumAL tirumozhi by kulasEkarAzhwAr 10-7

The prathama parva niShTha is shown by kulasEkara perumAn (i.e.

Bagavat viShaya); the charama parva niShTha (BAgavata viShaya) is
shown by amudanAr. It is very clear that AchArya’s or His Bakta’s (aDi-
yAr’s) tiruvaDi is more powerful than BagavAn’s tiruvaDi.
kOvaloor Ayanai—He is called Ayan (gOpAla kriShNa) since He

stands there in tirukkOvaloor revealing His pAratantrya to His Asritas.

11. seeriya nAnmarai semboruL sendamizhAl aLitta

pAriyalum puhazh pAN perumAL saraNAm paduma
tAriyal senni irAmAnusan tannai sArndavar tam
kAriya vaNmai ennAl solloNAdu ikkaDal iDattE || Eleven ||
seeriya nAnmarai semboruL The essence of the great four vEdas

sendamizhAl aLitta he who gave us beautiful tamizh pAsuras
pAriyalum puhazh pAN perumAL tiruppANAzhwAr whose fame is spread
worldwide
saraNAm paduma tAr iyal senni emberumAnAr carries his tiruvaDi tAmarai
irAmAnusan tannai on his head
sArndavartam those who are his Asritas
kAriyam vaNmai their excellent anuShThAna (practice)
ikkaDal iDattE in this world surrounded by water
ennAl solla oNAdu I cannot really explain
The four vEdas speak about the swaroopa, roopa, guNa, viBava,
aiSwarya etc. of emberumAn in great detail. tiruppANAzhwAr in his short
‘amalanAdipirAn’ prabandha has given them in a concise form. Our
swAmi emberumAnAr wears his tiruvaDittAmarai on his head as an orna-
ment. The anuShTAna of those aDiyars of sree rAmAnuja is beyond
words.
The ultimate sAra of all vEdas is ‘AchArya aBimAnamE uddhArakam’.

This is hidden in tirumantra.

The sAra of tirumantra is hidden in OmkAra. OmkAra is akAra, ukAra &

makAra. tiruppAn AzhwAr in his prabandha talks about OmkAra. He has
started the first three pAsurAs with akAra, ukAra & makAra. In the 4th
pAsura, he talks about namah & about nArAyaNAya in 5-10 pAsuras
kAriyam vaNmai - koorat ALwAn wore kAShAya vastra to protect sree

rAmAnuja & in the process lost his eyesight. He also memorised vrutti
grantha & helped sree rAmAnuja to complete sreeBAShyam.
tAr—Garland, flowers. Here it means flowers.
kAriya vaNmai--Some read it as kAriyal vANmai--the parOpakAra of the

rain clouds. These clouds pour rain in all places, plains, mountains,
rivers etc. going over to these places. Similarly the Asritas of sree
ramanuja go to places to do upadEsa of rahasyArtha.

12. iDangoNDa keerti mazhisaikkiraivan iNaiyaDippOdu

aDangumidayat irAmAnusan amporpAdam enrum |
kaDangoNDirainjum tirumunivarkkanri kAdal seyyA
tiDangoNDa jnAniyarkkE aDiyEn anbu seivaduvE || Twelve ||
iDam koNDa keerti The fame spread far and wide

mazhisaikku iraivan tirumazhisaippirAn
iNaiyaDippOdu the tiruvaDi
aDangum idayattu irAmAnusan are dwelling in sree rAmAnuja’s heart
ampon pAdam his (rAmAnuja’s) beautiful tiruvaDi
enrum kaDangoNDu irainjum tiru muni- those are great men who say ‘his tiruvaDi
varkku alone is our swaroopa’. This attitude is
their wealth
anri kAdal seyyA tiDangoNDa jnAniyark- except those jnAnis who are strong
kE Baktas
aDiyEn anbu seivaduvE I am not a Bakta to anyone else.
tirumazhisai AzhwAr is known far and wide because of his parama Bakti
towards emberumAn. sree rAmAnuja had parama Bakti towards this
AzhwAr and wore his tiruvaDi on his head as sirO BooShaNa. The
aDiyArs of sree rAmAnuja consider him as their very swaroopa and think
such an attitude alone is their wealth. They say they don’t worship
anyone except him. ‘I am the dAsa of such aDiyArs of emberumAnAr and
consider no one else as my sEShee’—says amudanAr.

kAdal seyyA tiDangoNDa jnAniyar -refers to koorat AzhwAn & vaDagu

nambi. vaDagu nambi would do pAl kainkaryam to sree rAmAnuja &
would forego to participate in the processions of namperumAL. koorat
ALwAn did not enter sree ranganAtha temple when the security staff
informed him that he could enter the temple since he had Atma guNas
but would not be allowed if he continues his relationship with sree
rAmAnuja. Such was their devotion towards their AchArya.
In short amudanAr wants to say ‘he is the dAsa of the dAsa of the dAsa
of sree rAmAnuja’. ‘sree rAmAnuja Bakta Bakta Baktan aDiyEn’. kaD-
am—kaDamai, duty.

13. seyyum pasunduLava tozhinmAlaiyum sendamizhil

peyyum maraittamizh mAlaiyum pErAda seer arangattu |
aiyan kazharkaNiyum paran tALanri AdariyA
meyyan irAmAnusan saraNEgadi vEr enakkE || Thirteen ||
seyyum pasunduLavam tozhin mAlai- The superbly beautiful garlands of tiruttu-

yum zhAi made by toNDaraDippoDiyAzhwAr
sendamizhil peyyum marai tamizh and the garland of words similar to vEdas
mAlaiyum made by him in beautiful tamizh—tirum-
Alai and tiruppaLLiezhuchchi
pErAda seer arangattu aiyan he offered them at the tiruvaDi of sree
kazharku aNiyum ranganAtha who has nitya kalyANa guNas
paran tALanri AdariyA meyyan highly virtuous sree rAmAnuja did not like
irAmAnusan anything except toNDAraDippoDi’s
tiruvaDi
saraNE enakku vEru gadi his (rAmAnuja’s) tiruvaDi alone is the
excellent object I want to attain.
amudanAr says ‘I seek the tiruvaDi of sree rAmAnuja who sought the
tiruvaDi of toNDaraDippoDi AzhwAr!’ This AzhwAr was doing nitya
puShpa kainkarya to sree ranganAtha with beautiful tuzhasi mAla. He
was also doing vAchika kainkarya by singing tirumAlai and tiruppaLLie-
zhuchchi offering them at His tiruvaDi. He himself says
‘tuLaba toNDAya tol seer toNDaraDippoDi’ –(tirumAlai 45)
‘toNDaiyotta tuLabamum kooDaiyum polindu tOnriya tOL toNDaraDippo-

Di’-( tirupaLLiezhuchchi 10)

tuLabattozhil mAlaiyum—Some read as tuLabattezhil mAlaiyum.
tuLaba—tuzhasi; ezhil—beautiful; mAlaiyum—garland.
Even though the reading is beautiful, the commentators have taken only
the words ‘tuLabattozhil’. Hence we approve of this reading only.

14. gadikku padari vem kAnamunm kallum kaDalum ellAm

kodikka tavam seyyum koLhaiyaTTrEn kolli kAvalan sol |
padikkum kalai kavi pADum periyavar pAdangaLE
tudikkum paraman irAmAnusan ennai sOrvilanE || Fourteen ||
kolli kAvalan sung by kulasEkara perumAL

kalai sol padikkum containing the words of sAstra
kavi the prabandha called perumAL tirumozhi
pADum periyavar pAdangaLE the tiruvaDi of those wise who sing that
prabandha
Tudikkum paraman irAmAnusan our great AchArya rAmAnuja worships
those tiruvaDis
ennai sOrvilanE will not abandon me
gadikku padari hastening to somehow attain the goal

vem kAnamunm kallum kaDalum standing in hot forests, mountains and in
the sea
ellAm kodikka all the limbs burning with heat
tavam seyyum koLhai aTTrEn I don’t have any idea to perform tapas.
sree kulasEKara AzhwAr has sung the divya prabandha called

perumAL tirumozhi that speaks the sAstrArtha. emberumAnAr has
great respect and Bakti towards this prabandha and AzhwAr. he says he
will worship the tiruvaDi of AzhwAr’s Baktas. It also mean those periya-
var like nAthamuni, ALavandAr,etc who have AzhwAr’s pAsuras in their
heart & sree rAmAnuja has them in his heart.

amudanAr says ‘sree emberumAnAr himself took me to his fold. There-

fore he will not leave me. Hence I have attained what is to be attained.
Therefore why should I do hard penance in forests, mountains and
water? Moreover, he will not resort to tapas as it is against his swaroopa
& so resorts to saraNAgati.
ellAm kodikka tavam seyyum koLhai aTTrEn—ellAm—the forests, moun-

tains and seas; kodikka—all of them feel the heat of the tapas.
sOrvilan—piravu ilan—there is no separation.

15. sOrAda kAdal perunjuzhippAl tollaimAlai onrum

pArAdavanai pallANDenru kAppiDum pAnmaiyan tAL |
pErAda uLLattu irAmAnusan tan pirangiya seer
sArA manisarai sErEn enakkenna tAzhviniyE || Fifteen ||
sOrAda kAdal perunjuzhippAl The unending swirl of love

tollaimAlai onrum pArAdu not remembering the swaroopa and swa-
BAva of emberumAn, the nitya siddha
tattva
avanai looking at Him
pallANDu enru kAppiDum pAnmaiyan periyAzhwAr out of his nitya swaBAva
does mangaLAsAsana to him.
tAL pErAda uLLattu irAmAnusan tan sree rAmAnuja’s heart doesn’t forget his
pirangiya seer tiruvaDi
sArA manisarai the great guNas
those men who don’t think of them
(guNas)
sErEn I don’t associate with them
ini after I have decided to do so
enakku enna tAzhvu What duhKa will I have ?
periyAzhwAr went to paNDiya rAja’s court and established the paratatva

of sreeman nArAyaNa. He received the bundle of gold which fell on his
lap. The pANDiya king was very much pleased. He took AzhwAr in a
procession on an elephant & he himself fanned standing near him.
periyAzhwAr saw emberumAn in the sky mounted on garuDa.

he sang ‘pallANDu pallANDu pallAyirattANDu palakODi noorAyiram

mallANDa tiN tOL maNivaNNa un sEvaDi sevvi tirukkApu’ to him who is
sat chit Ananda swaroopa. In fact the ever existing tatva does not
need any mangaLAsAsana. But AzhwAr ‘s Bakti made him forget all
these and fear for His safety. sree rAmAnuja never remains without think-
ing of AzhwAr’s tiruvaDi.
If one looks at the Lord due to his gnAna, then one looks at the Lord’s
gnAna, bala, sakti, veerya, aiswarya & tEjas. But if one looks at Him
through Bakti, then one looks at His soukumAryatvam & so does manga-
LAsAsana.
amudanAr says ‘I don’t have any sambandha with those fools who don’t
think of the tiruvaDi of sree rAmAnuja and who don’t meditate on his
guNas. After I decided to do so, I feel I have no fear of any sort, of anyone
& at any time. I feel I have attained what should be attained and I have
done what I have to do’.
pirangiya seer—innumerable kalyANa guNas (or) bright guNas.

16. tAzhvonrillA marai tAzhndu tala muzhudum kaliyE

ALhinra nAL vandaLittavan kANmin arangar mouli |
soozhinra mAlaiyai sooDikoDuttavaL tollaruLAl
vAzhhinra vaLLal irAmAnusan ennum mA muniyE || Sixteen ||
arangar mouli soozhinra mAlaiyai The garland to be placed on the crown of

sree ranganAtha
sooDikoDuttavaL (ANDAL) gave (her father) the garland
worn by her first and made it more
fragrant
tollaruLAl because of her nirhEtuka krupa
vAzhhinra vaLLal irAmAnusan ennum the great AchArya sree rAmAnuja feels he
mA muniyE has existence
tAzhvu onru illA marai the perfect vEdas
tAzhndu (because of kudruShTi matas) has dimin-
ished in honour
talam muzhudum throughout the earth
kaliyE ALhinra nAL the kali puruSha was ruling
vandu he (rAmAnuja) did his avatAra
aLittavan kANmin he protected this world (by bringing up the
vEdas again)
It was the time when the bAhya and kudruShTi matas were ruling
Supreme on this earth. The vEdas were losing their status as the
Supreme pramANa. The kali puruSha took the opportunity to rule over
the entire globe. At this time sree rAmAnuja came, brought back the
glories of vEdas again, subdued the other matas, established the
supremacy of vEdic teachings by proper interpretation and finally drove
the kali puruSha from this earth. he was blessed by ANDAL, the sooDik-
koDutta nAchchiyAr who considered him as her brother and he consid-
ered her as his sister. Such was their love towards each other.

rAmAnuja is called gOdAgrajar as he fulfilled ANDAL’s wish of submitting

hundred kaDA butter &akķAr aDisil to tirumAlirum-sOlai-pirAn.
When one is caught in the net of kali, he experiences neither Bakti nor
suKa. In kaliyuga, it appears as though the entire world is fine. But, it is
actually filled with duhKa.

17. muniyAr tuyarangaL mundilum inbangaL moittiDinum

kaniyAr manam kaNNa mangai ninrAnai kalai paravum |
taniyAnaiyai taN tamizh seida neelan tanakku ulahil
iniyAnai engaL irAmAnusanai vandeidinarE || Seventeen ||
kalai paravum tani Anaiyai (kriShNa) eulogized by all the sAstras like
a mad elephant
kaNNamangai ninrAnai He stands in tirukkaNNamangai (pattarAvi
perumAL)
Ulahil in this world
taNDamizh seida neelan tanakku at tirumangai AzhwAr who did divya
prabandha that removes the heat of
samsara
iniyAnai sree rAmAnuja has great love for him
engaL irAmAnusanai emberumAnAr, our swami
vandu eidinarE those who come and worship him
tuyarangaL mundilum muniyAr are not affected by tApatrayas
inbangaL moittiDinum manam kaniyAr are not elated by arrival of suKas.
tirumangai AzhwAr has recited six prabandhas. In all of them, he has

expressed the swaroopa, roopa, guNa etc. of emberumAn who is the
subject matter of all the sAstras. emberumAnAr is the greatest Bakta of
tirumangai AzhwAr. The aDiyars of sree rAmAnuja are so equipoised in
temperament that they don’t panic in times of duhKa and don’t jump with
joy in times of suKa. Those who lack the balance of mind fall in samsAra
sAgara.

tuyarangaL mundilum muniyAr inbangaL moittiDinum manam

kaniyAr-‘kaLippum kavarvumaTTru’ says nammAzhwAr.
kaNNamangai ninrAnai—tirumangai AzhwAr has sung not only of embe-

rumAn in tirukkaNNamangai but of many other divya dEsas. The men-
tion of this divya dEsa is an upalakShaNa for all the dEsas visited by him.

18. eidarkariya maraihaLai Ayiram in tamizhAl

seidarkulahil varum saDagOpanai sindaiyuLLE |
peidarkisaiyum periyavar seerai uyirhaL ellAm
uidarkkudavum irAmAnusan em urutuNaiyE || Eighteen ||
eidarku ariya maraihaLai The innumerable vEdas which one cannot

finish reading
intamizh AyirattAl seidarkku in order to sing thousand pAsuras in
beautiful tamizh
ulahil varum saDagOpanai sree nammAzhwAr came to this earth
sindaiyuLLE peidarku isaiyum sree madurakavi AzhwAr placed him in
periyavar his heart and meditated on him alone
seerai (madurakavi’s) guNas, jnAna etc

uyirhaL ellAm uidarkku udavum by speaking elaborately on the guNas of
irAmAnusan madhurakavi, he made people like us to
live purposefully
em uru tuNaiyE he alone is our swami
emberumAnAr alone is our saviour. he alone is our rakShaka. he is our

swAmi. he talked elaborately about madurakavi guNas and made us
follow his example. sree madurakavi AzhwAr always meditated on nam-
mAzhwAr. nammAzhwAr sang the prabandha which are the four vEdas
in tamizh language for the common people to understand. Not all can
read and understand vEdas as they are limited to certain people only
and the understanding of them requires quite a lot of knowledge. Like
vEda vyAsa who did memorable work on vEdas, nammAzhwAr too did
the same in tamizh language.

madurakavi azhwAr was the one who established ‘AchArya aBimAnamE

uddhArakam’ & followed the ultimate charama parva niShTai which was
followed by sree rAmAnuja.
emberumAnAr is the parama Bakta of madurakavi AzhwAr ; we are

the parama Baktas of emberumAnAr.
periyavar—means madurakavihaL. ‘puviyum iru visumbum ninna-

hatta, nee en seviyin vazhi puhundu ennuLLAi avivinri yAn periyan
nee periyai enbadanai yAr arivAr oon paruhu nEmiyAi uLLu’- [ periya
tiruvandAdi 75]
nammAzhwAr kept emberumAn in his mind who keeps all the worlds in
His tiruvayiru. Now who is bigger—is it You or me? asks nammAzhwAr.
Now madurakavihaL is bigger than nammAzhwAr since he keeps
AzhwAr in his mind.

To be continued..

SRI AYEE JANANYACHARYAR SRI VARAVARAMUNI
JANANYACHARYA INDOLOGICAL RESEARCH FOUNDATION
AYEE THIRUMALIGE, RAJA VEEDHI,

MELKOTE 571 431 INDIA
EMAIL : AYEENARASIMHAN @GMAIL.COM
WWW.SRIVAISHNAVAN.COM

Ebook 05 irAmAnusa nooTTrandAdi

Uploaded by

Copyright:

Available Formats

Ebook 05 irAmAnusa nooTTrandAdi

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Ebook 05 irAmAnusa nooTTrandAdi

Uploaded by

Copyright:

Available Formats

Compiled by: Ayee Narasimha Sreesanudasan

EDITION FIRST EDITION, APRIL 2020

TRANSLATION AYEE NARASIMHA SREESANUDASAN

LANGUAGE TAMIL/ ENGLISH

PUBLISHED BY JANANYACHARYA INDOLOGICAL RESEARCH

COMMENTARY AYEE NARASIMHA SREESANUDASAN

As announced earlier, commemorating Swami Manavala Mamuni

Further in the future we shall experience many more Stotras, Rahasya

Many thanks for all your feedback & encouragement,

Seeking your blessings.

This prabandha is written on sree rAmAnujar and contains 108 pAsuras in

rAmAnuja is the name of iLaiya perumAL, lakshmaNa. tirumalai nambi

vyAKyAnas for tanian is givenby piLLai lOkam jeeyar. vyAKyAna for

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

Each pAsura of this prabandha contains the name of emberumAnAr at least

mudalAyiram is praNava artha and kaNNinuN siruttAmbu by madhurakavi

tiruvarangattamudanAr : amudanAr was born in moongirkuDi kula in the

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

There is another version on the birth of this prabandha. Once amudanAr

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

munnai vinai the pApas done earlier

ennuDaiya sennikku aNiyAha sErttinEn I wear them on my head as an ornament

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

munnai vinaiyahala sErttinEn—is the prose order.

moongirkuDi—like Asoori kula, vEyar kula, there is moongirkuDi in which

amudanAr—emberumAnAr gave this tirunAma to him as his words are

ennukku—Why. ‘ennukku avaLai viTTinguvandAi’ perumAL tirumozhi of

kaDavuDaiyEn—kaDavu—to reach, possess.

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

2. nayandaru pErinbamellAm pazhudinru naNNinarpAl

nenjamE Oh! manamE!

sayam taru keerti he is reputed to give them victory over

Ongum anbAl out of great Bakti

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

nayam—viShayAntaras. ‘nANAmai naLLEn nayam’— mudal tiruvandAdi

anbAl iyambum – amudanAr has ever growing Bakti towards sree

pErinbam—The worldly pleasures are called pErinbam here ironically.

nayan tarum pErinbam ellAm pazhudenru –‘AyizhaiyAr kongai

sayam— jayam. ‘nAvaliTTu uzhitaruhinrOm namatamar talaihaL

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

3 sollin tohaikoNDu unadaDippOdukku toNDu seyyum

Oh! emberumAnArE! swAmin! you defeated the six kudruShTi matas

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

4 ini en kurai namakku emperumAnAr tirunAmattAl

ini en kurai namakku There is no fear of danger in this world

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

1. poo mannumAdu porundiya mArban puhazh malinda

nenjE Oh! manamE!

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

poo—It is customary to start any work with mangaLa. Hence he starts

mAran aDi paNinduindavan—sree rAmAnuja has many glories but

pAmannumAran—nammAzhwAr himself admired his own prabandhas

palkalaiyOr tAmanna—sree rAmAnuja through his teachings caused the

‘nAm’ is used instead of ‘nAn’ as all the sambandhis get ujjeevanam.

Chanting his names is the way to seek the tiruvaDi of emberumAnAr.

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA

2. kaLLAr pozhil tennarangan kamalappadangaL nenjil

kaLLAr pozhil tennarangan emberumAn who lives in sree rangam

I just said ‘nenjE! solluvOm avan nAmangaLE’. At once my obedient

EBOOK # 5�1 : IRAMANUSA NOOTTRANDADI SRI RAMANUJA MEGHAMALA