AmudhanAr’s

IrAmAnusa nUtranthAthi
Annotated Commentary in English By:
"sampradAya prachAra dhurantharar"
SrIrangam
SrI V. MAdhavakkaNNan
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Our Sincer e Thanks t o t he f ollowing f or t heir cont r ibut ions t o t his ebook:
I mages cont r ibut ion:
Ramanuj a Dasar gal at www.pbase.com/ svami
Nedunt her u Sr i Mukund Sr inivasan
eBook assembly:
Smt . Kala Lakshminar ayanan
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TI TLE PAGE
I nt r oduct ion 1
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CONTENTS
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Paasur am 28 85
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CONTENTS CONT’D. . .

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Paasur am 55 168
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CONTENTS CONT’D. . .
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Paasur am 82 251
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Paasur am 84 256
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Paasur am 105 315
Paasur am 106 318
Paasur am 107 320
Paasur am 108 323
CONTENTS

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!@
!mEt rama{jay nm@



Let us begin t o enj oy t he maj est ic divine glor ies of ACHAARYA
SAARVABHOUMAR Sr i Ramanuj achar ya. May He bless t his at t empt [ t hough
adiyEn is complet ely disqualif ied f or t he same] .
J ust due t o t he sadAchaar ya sambandham, adiyEn gains st r engt h and
commences t his t ask. adiyEn closely f ollows Sr i Ut t amUr Swami' s wonder f ul
vyAkhyAnam.
Swami Ramanuj a’s unpar alleled glor ies have been sung by Amudhanaar in ver y
many ways and in dif f er ent not es in t his most wonder f ul and vine ver ses. While
he did pr aise Ramanuj a’s glor ies, he [ amudhanaar ] sings lowly of himself wit h
naichyaanusant hAnam concur r ent ly. The involvement of Ramanuj a’s on t he
sweet AzhwAr ’s sr eesookt his; Sr imad Ramayana, Sr i Bhagavad Git a is enlist ed
her e in t hese ver ses. Also t he scholar ship, t he logical ar gument s and saast hr ic
pr oof wit h which he [ Sr i Ramanuj a] conquer ed t he ot her s non-vedic and
avaidika r eligions and philosophies; t he int ense and deep devot ion of
Emper umaanaar Sr i Ramanuj a on ar chA mur t hys of Sr iman Nar ayana ar e all
glor if ied her ein. The dif f er ence and uniqueness of Ramanuj a as against t he
Lor d Himself , t he achaar ya aikaant hyam ar e also nicely t ouched upon by
Amudhanaar movingly.
One may her e, r ead about t he glor ies of achar ya and sing; her e Amudhanaar
saw wit h his own naked eyes and enj oyed t he glor ies of Emper umaanaar and
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t hus bur st s out wit h t r emendous achar ya bhakt i wit h all t hese divinely
beaut if ul ver ses. Hence t his is gr ander .
Fir st seven ver ses ar e ubOdhgAt ham. Then, Ramanuj a’s bhakt i f or all AzhwAr s
is ment ioned. I n t he beginning of t his wor k, wit h t wo ver ses, Ramanuj a’s special
af f init y and r ever ence f or t he t wo AzhwAr s namely Par aankusa, Par akaala
dhivua sur is. Bot h t hese AzhwAr s [ Par ankusa- Nammaazhwaar ; Par akala-
Thir umangai Azhwaar ] have sung mor e t han 1200 ver ses each and have
immensely helped us wit h gr eat upakaar am of t hese wonder f ul sr isukt his which
ar e none ot her t han t he f our Vedas and six Veda angaas. The r ender ing of
Nammaazhwaar sr isookt his and t he Ut hsavam f or him wer e var ied out by
Thir umangai Azhwaar himself dur ing his per iod in Sr ir angam.
Nammaazhwaar has enshr ined in his Thir uvaaymozhi t he Upanishad meemaamsa
saar eer aka saast hr A- t he essence of Br ahma sut hr a and has sung t housand
ver ses. Also he is t he pr apanna j ana sant hAna kooTasht har . Emper umanaar Sr i
Ramanuj a had ar r anged t o have t hese t housand ver ses of Nammaazhwaar as
well as t he t housand ver ses of Thir umangai AzhwAr [ who had begun t his
ut hsavam] sung dur ing t he mont h of maar gazhi. Also t hese t wo AzhwAr s had
t aken t he r oles of Naayaki as Par aankusa, Par akala naayaki and have sung
ver ses in t hose r oles languishing f or His love and saving “her ”. I n view of t he
f or egoing, t hese t wo AzhwAr s have been sung her ein specif ically and
exclusively.
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THE FI RST VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

µu« e uas Cuamn aim uaa u« + uau u­|n a-
uau« e uam« + .Lue|n s vm nae« + u­ a2­ßmaa -
aau u« « en a Gaauea« + aamae|n au -
nau u« «| eau+ Cnm ßa1 Caa­ eßeau .e« naum aßm. (?) |

poomannu maat hu por unt hiya maar _pan pukazmalint ha
paamannu maaRan adipaNin^ t huynt havan palkalaiyOr
t haammanna vant ha ir aama Nnuchan_char a Naar avindham
nNaammanni vaazan^eNY chE!chollu vOmavan naamangaLE 1

“poomannu mAdhu poRunt hiya mAr bhan”
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1. Sar vEshwar an is t he One who has Per iya Pir aaTTi MahAlakshmi, (seat ed on
Lot us Flower ) per manent ly r esiding in His Chest . NammAzhwAr blessed us wit h
t he Divine Thir uvaaymozhi which is an excellent descr ipt ion of most auspicious
kalyANA guNAs of Sar vEshwar an Sr iya: Pat hi Sr iman Nar ayanan. Sr i Ramanuj a
t ook r ef uge and immer sed himself at t he Lot us f eet of Sr i SadagOpar -
NammAzhwAr . The gr eat scholar s, who have st udied and mast er ed var ious
saasht hr As, have r ealized t he gr eat ness of Sr i Ramanuj a (and his philosophy/
doct r ine) and have sur r ender ed t o His f eet as t he only means f or t hem. Oh
mind! I n or der t o enables our selves and let us also be saved by t aking r ef uge
at t he Lot us Feet of Sr i Ramanuj achar ya, come and let us ut t er t he divine
names of Sr i Ramanuj achar ya!

COMMENTS BY SRI UTTAMUR SWAMI :
AzhwAr s wer e called so due t o t heir immer sing t hemselves in t he glor ies of
Thir umaal Sr iya: Pat hi Sr iman Nar ayana. NammaazhwAr calls Him as “num
t hir uvudai adigaL; ahagillEn iRaium enRu alar mEl mangai uRai maar bhan;
numakkum poovin misai nangaikkum naat han; Thir u naar aNan t haaL; ninnANai
Thir uvaaNai” t hus declar ing ever ywher e Sr iman Nar ayana as LaksmI Pat hi and
paying his obeisance t o t hem as Dhivya Dampat hi; enj oying as one Divine pair .
vEr i maaRaadha poomElir uppAL vinai t heer kka- in or der t o dissolve all our sins,
She r esides et er nally in His divine chest . Nammazhwar ’s ver ses exhibit His and
Her kalyANa guNas; par at hva sowlabhyas and t hus sang t housand ver ses on
Them r eaching t he f inal cr escendo at t aining His Lot us Feet glor iously. Thus he
is above all sages and ot her AzhwAr s as well. He is in our Achar ya par ampar a
and t hus we ar e blessed wit h such gr eat Gur u par ampar a f r om NammazhwAr
as Pr apanna j ana sant hAna kooTast har - cont emplat ed Sr i Ramanuj a and
enj oyed r ecit ing t hese ver ses of his again and again and also ar r anged f or t he
Ar aiyar Ut hsavam f or t he same. Thus he has become t he idhat t haay f or
Thir uvaaymozhi. That is t he gr eat ness of Our Ramanuj a.
Not only t hat . He had t r ansf or med t he kuDhr ushTis t o suDhr ushTis. . . He had
t he abilit y t o change t hem by quot ing t he appr opr iat e vedic hymns and Vedant a
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saast hr As. The dif f er ent st r eams and r iver s of all f ields of lear ning t ake bir t h
in him like t he wat er f alls f r om t he Thir umala mount ain. This in or der t o
est ablish t he divine wor ds of Sat akOpa [ Par ankusa] and gr ant t o t he wor ld, he
t ook bir t h as Ramanuj a and if one t akes r ef uge at his f eet , [ he] would be
blessed wit h clar it y in under st anding ubhaya vEdant ha namely t he Vedas,
Vedant has and t he Tamil Veda- Dhivya pr abandhams and be blessed wit h t he
adher ence t o t he saat hr As in anusht Anam as well and t he best of lif e her e and
t her e. . Cont emplat ing his such wonder f ul glor ies in our minds, let us ut t er his
divine names [ under st anding t heir meanings] Ramanuj a, Yat hir Aj a,
Emper umanaar , Udayavar , Sr i Bhashyakar ar , et c. Since his bir t h, he was given
t he name of Ramanuj an. This name is also addr essed t o Lakshmana and Lor d
Kr ishnan [ Rama + anuj an = Rama’s younger br ot her ] . Our Ramanuj a is blessed
wit h gr eat anubhavams and wit h kaimkar ya r uchi and hence he was LakshmaNo
Lakshmi Sampanna; Sr i Sampannar .
I n Yat hir aj a sapt hat hi
Samit hOdhayaSankar Adhigar vai: svabalaadhuGr ut ha yaadhava pr akaaSa: |
aChar Opit havAn sr ut hEr apAr ThAn nanu r AmAvar aj a: st hr a yEva bhUya: | |
Swamy Desikan equat es Ramanuj a as KaNNan [ Kr ishna] . bhar at hAr a par am
namO[ S] st hu t hasmai pr aThamOdhar aNAya bhakt i bhAj Am. . wher ein he is
equat ed t o Bhar at a; Since he also has t r emendous achar ya, azhwaAr bhakt i, he
is Sat hr ugnan; [ ser ving and His devot ees / BhAgawat has]
Af t er Rama, he is t he one who per f or med t he way of lif e in accor dance wit h
saast hr As; est ablished dhar ma; and var NAsr ama dhar ma; sar aNAgat ha
r akshaNam [ saving t hose who sur r ender ed t o him] . . Thus he is Rama’s anuj anm
in all r espect s.
He appear ed af t er AndAL [ who is also called Raamaa-Ramyat hE it hi Raamaa:]
He f ollowed t he f oot st eps of Per iya Pir aaTTi Mahalakshmi [ t he most
compassionat e One who does not at all know punishment ; who knows only daya,
and f or giveness f or all our t r espasses] and accept s all t hose who t ake r ef uge
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in him wit h inf init e mer cy and daya on t hem. . Like Sr I . Hence Rama’s anuj an.
[ Rama- Mahalakshmi]
Whenever we enj oy r eading t his name Ramanuj a, all t he above glor ies of his
name should be cont emplat ed.
palkalaiyOr - it means t hose who have lear nt dif f er ent saast hr As; vedant has;
Vedas et c. , I t can also be int er pr et ed as t hose speaking ot her languages,
namely Kannada, Telugu, Hindi et c. . and t hey also t ook r ef uge at Ramanuj a’s
f eet .
nenj E [ mind] - amudhanaar addr esses his mind- implying t hat he is composing
t hese ver ses wit h his mind on it f ully and wit h f ull commit ment and
involvement ; and f ocused in glor if ying and pr aising Ramanuj a. Also it means: I
am not wr it ing t his f or get t ing name or f ame. I t is only f or you and me; and f or
our benef it . - nenj E [ mind] . We bot h only need t o r emind our selves of t his.
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THE SECOND VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Though last among 12 AzhwAr s, Thir umangai AzhwAr , also called as Par akaala
is t er med equal t o Nammaazhwar and addr essed as Par ankusa, Par akala
r ever ed and t hought of immediat ely next t o Par ankusa [ Nammaazhwaar ] . Sr i
Ranga pr iyar - Sr ir angam is endear ing t o his hear t and it is he [ Par akalar ] who
est ablished t he r ender ing and r ecit at ion of Nammaazhwaar Divine ver ses
dur ing VaikuNt a ekAdasai Ut hsava [ or Pahal pat t hu, I r aappat t hu Ut hsava] at
Sr ir angam. [ Which lat er again was r e-est ablished by Sr iman Nat hamuni] ? I t is
Thir umangai AzhwAr who went t o ever y dhivya mangaLa vigr aha ar chA moor t hy
of Emper umaan and immer sed himself in t he glor ies and beaut y of per umAL
and made many t emple of t he Lor d int o MangaLaasaasana Dhivya Desam
[ Azhwaar gaLaal mangaLaa saasanam seydhu paadal peRRa st halam] . Thus, he
became t he r ole model f or all Sr ivaishnavas t o immer se oneself in t he glor ies
of Nammaazhwaar , in t he glor y and beaut y of Dhivya Desa ar chA mUr t hys; et c.
and hence Sr i Ramanuj a has highest r egar ds and ador at ion f or Par akala. Hence
Amudhanaar t akes up Par akala and love of Sr i Ramanuj a f or him in t his second
ver se. He had addr essed t he mind ear lier because he under st ands t he st at us
of his mind and what goes on t her e.

am maa Cuau|­ Ca« «am a« + au­u uam am Cnm aim -
Caam ma+ u«|aea n m ai+ æemm­ u|aa«La a u-
e|m maa .« u« Gaauaea« + u|a a a ­u­ ­a­ -
vm mas e« Cnm a+ q« mm|ßm« e«a æm m ßua|m­ ße. (?) ?

kaLLaar pozilt hen Nnar angan kamalap pat hangaLn^enchiR
koLLaa manichar ai neengik kuRaiyal pir aanat ikkeez
viLLaat ha anpan ir aamaa Nnuchanmikka cheelamallaal
uLLaat hen Nnenchu on RaRiyEn enakkuRRa pEr iyalvE 2

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My mind never t hinks of anyt hing
and anyone except t he gr eat est
kalyANa guNAs of Sr i Ramanuj a-
Emper umaanaar - who never
separ at es himself f r om t he Lot us
f eet of Thi r umangai AzhwAr of
Thir ukkuRaiyaloor (who mer cif ully
blessed us wit h t he most divine
Pr abhandhams), br ushing aside and
simply ignor ing “ot her s” [ who, t hough
blessed wit h being bor n of t his bir t h
and bei ng ex posed t o Veda
saasht hr As (and t hei r gr eat est
esot er ic descr ipt ion of Emper umaan
Sr iya:Pat hi and His KalyANa guNAs),
do not t ake r ef uge at t he Lot us Feet
of Emper umaan, nor do t hey mediat e
even once on t he Lot us Feet of t he
M o s t Be au t i f u l L o r d o f
Thir uvar angam] . I , t he lowliest self ,
f r ankly do not know how am blessed
t o have got t his t hinking! I t is my
Bhaagyam [ f or t une] f or being t he
r ecipient of Sr i Ramanuj a’s gr ace! (And our f or t une t oo!).
Upt o t he t er m “neengi” Ramanuj a is addr essed. Also it can be addr essed t o
Amudhanaar as Amudhanaar ’s mind also did not associat e wit h t hose who ar e
not devot ed t o t he Lot us f eet of Lor d Ranganat ha; Like Udayavar Sr i
Ramanuj a who wished t o r eside in Sr ir angam t ill t he last br eat h [ upt o
dhEhaavasaanam] , Amudhanaar also wished t o live only at Sr ir angam t ill t he
end. KuRaiyal Pir aan Kaliyan, Thir umangai AzhwAr also wished t o be in
Sr ir angam and br ought Nammaazhwaar vigr aham t o Sr ir angam t o est ablish t he
“ t ennar angan kamalap pAdham”
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Paar aayaNa kaimkar yam. Aniyaar pozhilssozh ar anga nagar appaaaa! - Kaliyan
addr essed Rangan. Sr i RanganAt han became Naayakan f or AndAL and Kaliyan
believed t hat He would come t o her Par akaala naayaki also as her naayakan and
t ake her .
Manisar ai- Those who do not have Sr i RanganAt han in t heir minds ar e NOT
manisar [ humans] ; mer ely because of t heir human f or m, t hey may be
consider ing as lowly humans.
Mama bhakt ha bhakt hEshu- Ramanuj a had r ever ence and r espect f or t he
devot ees of t he Lor d Ranganat ha; and t her e is no wonder he had such an
ador at ion f or Par akala- Thir umangai AzhwAr . That is t he gr eat ness of Sr i
Ramanuj a. To such glor ious Emper umaanaar , my mind immer ses it self in his
glor ies and kalyANa guNAs. This is not act ually t he r eason f or my mind t o have
such a r ever ence f or Emper umaanaar ; I t is t he cause f or it s sust enance
[ pOshakam] . The r eal cause is his glances on me- ment ions Amudhanaar .
My mind f eel f or Emper umaanar like so many Cr or es of sishyas of his, because
of his kalyANa guNAs; his divinely beaut if ul Thir umEni azhaghu; his gr eat ness;
his shower ing benevolent glances on ever one of his sishyas, et c. . Raamaanuj a
mUr t hy j apam and Gaayat r i j apam ar e equal; Not j ust ut t er ance of his naama
j apam; my mind has st ar t ed composing ver ses on such a divine name of
Ramanuj a. What is t he r eason f or t he same? Why should I begin t o invest igat e
t he r eason and cause? I bet t er st ar t f eeling blessed f or being given such a
capacit y t o r ecit e ver ses on Ramanuj a.
[ what a gr eat comment ar y by Sr i Ut t amUr Swami!]
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THE THI RD VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

The mind – not j ust st ops at singing of Ramanuj a; but also on t he glor ies of
t hose on whom Ramanuj a had r ever ence; and t hose who have gr eat ador at ion
and bhakt i f or Ramanuj a. Adiyaar adiyaar t ham adiyaar …in lines of being t he
ser vant of ser vant of ser vant of His, Amudhanaar ’s mind also involves it self on
t he bhakt ha of Ramanuj a and t he mast er s of Ramanuj a. Thus Amudhanaar
pr aises such a st at e of his mind and it s choice t o sing in pr aise of t hem also.
He himself is t he dAsa of bhakt ha of Ramanuj a. He is t he sishya of Swami
Koor at t hAzhwAn, an ar dent sishya of Emper umaanaar Ramanuj a.
I t is because of t he mer cif ul benign glance of Swami Kur esa, his mind is so
clear on t he gr eat ness of Sr i Ramanuj achar ya. This Par amachaar ya St hut hi is
t he r esult of such a mer cif ul glance of Koor at t hAzhwAn [ Even adiyEn’s
at t empt t o t r anslat e is due t o t he benign glance of asmadhAchAr yan His
Holiness Swami Sr i PaRavaakkOt t ai Andavan Sr i Gopaladesika Mahadesikan
Swami, who has wr it t en beaut if ul comment ar y f or Yat hir aaj a sapt hat hi] .
This Par amaachaar ya st hut hi has become t he f avor it e of my achar ya
Koor at t hazhwaan and his f ellow sishyas and ot her Sr i Bhaashya
simhasanaadhipat his. What a blessing, oh mind!

ßua|m­ Cnm ßa1 .Lue|n ßa« v« 2«+ ßum u u|me|u -
µa|mßaa( vm m am mu u­a ai+ Cuamemm a a -
.a|m« Cau eu Gaauaea m«|a æ .« uCam æu +
a a|m ßumeLmaa+ .La au e« 2«a ßaa aaam ßa. 3

pEr iyaln^enchE! at ipaNinN t hEnunnaip pEyppiRavip
poor iya r Ot uLLa chuRRam pulat ht hip por uvar uncheer
aar iyan chemmai ir aamaa Nnuchamunik kanpucheyyum
cheer iya pERut ai yaar adik keezennaich chEr t ht hat haRkE 3
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Oh my gr eat mind! I pay my r espect s t o you. You ar e so gr eat t o have r emoved
me f r om any connect ion wit h t hose lowly, cr uel, per sons who ar e f ull of “I ” and
“mine” (ahamkar a, mamakar ams). You have made me j oin t he Lot us Feet of t he
Bhagawat has, due t o our love and af f ect ion t owar ds t he Vishyam of
Emper umaanaar Sr i Ramanuj achar ya, who is f ull of most auspicious kalyANA
gunAs, most vir t uous, st r aight f or war d and is pur e. What a gr eat ser vice your
have done t o me, dear !
[ Per iya Koil Nambhi, t he t hen pr iest of Sr i Ranganat ha t emple due t o his
lineage, was a gr eat scholar and AchAr ya RaamAnuj A r ecognized t hat
ext r aor dinar y scholar ship and f elt and r ecommended t hat Koor Esan become
t he AchAr yan t o nambhi inst ead of him. Recognizing t he sweet ness of speech
of Nambhi, AchAr ya RaamAnuj A gave t he name of “AmudhanAr ” t o Nampi.
Fr om t hen on, Per iya Koil Nampi came t o be known as “Thir uvar angat t hu
AmudhanAr ]


“Semmai ir amanusa muni”
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Oh my dear mind! Gr eat mind! I have been blessed t o ser ve only at t he t emple
and t o t he Lot us Feet of Lor d Ranganat ha and hence was f or t unat e t o be wit h
lit t le sat t va guNA [ per haps] and also due t o par t aking of Bhagavat h
pr asAdham always, my mind became pur er . Thus I am f or t unat e t o get r id of
my r aakshasaa swabhAvam [ exist ing bef or e] and t he associat ion wit h such
people [ of r aakshasa swabhAvam] of a’vaishnavas. Thus Sr i Ramanuj a enabled
me t o get such a blessing.
I t is because of His gr ace, we ar e what we ar e, t hus immer sing our selves in His
kalyANa guNAs and also pr ost r at ing t o Udayavar ’s bhakt has and his sishyas
and be kr ut hAr t t han [ having done what needs t o be done [ by becoming a sishya
of Swami Koor at t hAzhwAn] . Oh mind! You have enabled t his t o hold ont o t he
f eet of Swami Koor at t hAzhwAn. For such a par ama upAkAr am [ immense and
gr eat est help] of now being able t o even pr aise t heir glor ies, t her e is not hing
wr ong if I pr ost r at e t o your f eet , oh mind! My sincer e t hanks ar e always t o
you f or all t he gr eat upakar aam t hat you did t o me. [ in t he lines of
vaLar t t hat hanaal payan peRREn …madakiLiyai kai kooppi vaNanginaaLE- says
Kaliyan]
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THE FOURTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

The r eason f or my being able t o sing in pr aise of Sr i Ramanuj a like t hese
ver ses of NooRRant hAt hi, is only due t o Emper umaanaar ’s limit less compassion
on t his lowly self t hr ough t he mer cif ul Koor at t hAzhwAn’s blessing me by
t aking me as his [ Koor at t hAzhwAn’s] sishya and t hus Emper umAnAr placed His
lot us f eet on my head.

e« 2«u ue|m|­ qmCuammaa ai+ umm aan a-
m« 2«u uue|2« ßeama s+ mu| ma­ e2«ßm-
u« «u ue|a a Gaauaea« + ua« uaamu e« -
Ca« «|a aa|a a eea aa« + e«a ßasu aieae|­ 2­ßm. 4

ennaip puviyil or upor u Laakki mar uLchur ant ha
munnaip pazavinai vEr aRut ht hu oozi mut halvanaiyE
pannap paNit ht ha ir aamaa Nnuchanpar an paat hamumen
chennit h t har ikkavait h t haan_enak kEt hum chit haivillaiyE 4

Emper umaanaar , made even me, t he lowly, unwor t hy one, as an obj ect of
wor t hiness on t his ear t h. How? He plucked t he r oot s of all my kar mic diseases,
t hat have gr own huge and t r emendous over t he ages due t o my a~j nAnam
(wr ong knowledge or no knowledge); He dest r oyed t he ahankaar a, mamakaar am
[ I and mine] ; He t aught me t hr ough upadesa [ t hr ough Koor at t hAzhwAn] about
t he glor ies and kalyANa guNAs of t he Lor d. Also, he or der ed me ut t er and
pr aise loudly t he gr eat est kalyANa guNAs of t he Pr imor dial Chief ,
Padmanabhan, t he Lor d even dur ing Cosmic cycle, who alone exist s at t hat t ime
wit h all ot her j eeva r aasis in his st omach;. Such Gr eat est Emper umaanaar Sr i
Ramanuj achar ya who iseven gr ander t han t his Pr imor dial Chief as He has saved
t his lowly self ; He has placed His Lot us Feet on my head per manent ly and made
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me so blessed; I am indeed f or t unat e. Hence, t her e is neit her gr ievance nor an
end f or me anymor e.

SRI UTTAMUR SWAMI ’S COMMENTS:
The One who t ook r ef uge at t he lot us f eet of Per iya Nambhi [ Mahapoor Nar ]
r ever ent ly addr essed Alavandhaar Sr i YamunAchAr ya as yat hpadhAmbur uha
DhyAna viDhvast hASEshakalmasha: and medit at ed on Swami Alavandhaar and
was blessed t o r eceive his benign blessings and says: he t hus became a vast hu
due t o his [ Alavandhar ’s gr ace] .
Similar ly, I t ook r ef uge at t he f eet of Swami Koor at t hAzhwAn; and t hus am
now blessed t o pr aise Swami Emper umaanaar who made me a vast hu [ an obj ect
of wor t hiness] . So, t hr ough AzhwAn and t hr ough himself , he got me r id of my
kar mic diseases f r om it s r oot , and cr ushed my ahankar a. He blessed me t o
become t he ar dent devot ee of Lor d Rangant hAn alone wit h t he st r engt h of his
upadesa. He has placed his lot us f eet on my head and changed my lalaat a lipi
[ t he f at e lines on my f or ehead- t halai yezhut t hu] .
Her einaf t er , only good will happens. I can compose t he ver ses ef f or t lessly.
Swamy Desikan says: Paadhukas have t ouched my head and t hus composing
Paadhuka sahasr am has become ef f or t less f or me.
himavannasEt humaDhyabhAj Am bhar at hAbhyar Chit hapAdhukAvat hamsa: |
at hapODhanaDhar mat ha: kaveenAmkhilEshvasmi manOr aThEshvabAhya: | |
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THE FI FTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

e«a æm m Ca­ eu Gaauaea« e« m+ Geamai­ ­a-
u«a æm m uan aa + uu|a ai­ uau + .e« u« «|ma a -
a«a æm m .« ua .e« aimnaum am aam mu e« ua+
G«a æm mu aaeai­ ­aa,+ ua ai em n a Gm­ e|Ca« ßm. 5

enakkuRRa chelvam ir aamaa NnuchanenRu ichaiyakillaa
manakkuRRa maant har pazikkil pukaz avan manniyacheer
t hanakkuRRa anpar avant hir u naamangaL chaaRRumenpaa
inakkuRRam kaaNakil laar ,pat ht hi Eynt ha iyalvit henRE 5

I f some people (who ar e not blessed wit h t he mind t o appr eciat e t he gr eat ness
of Ramanuj a) t alk low of t hese ver ses which declar e t hat Ramanuj a is t he
invaluable wealt h f or me (and Sr ivaishnavas), even t hat adds t o his gr eat ness
only. Those who know of Ramanuj a and his kalyANa guNAs will not see any f law
or f ind anyt hing wr ong wit h t hese ver ses; and also, will t hey r ealize t hat it is
due t o my bhakt i / devot ion t owar ds Ramanuj achar ya t hat has enabled me t o
compose t his.
I , Ramanuj a dAsa, as ment ioned in t he ear lier ver se, have now r ealized t hat
Ramanuj a alone is t he gr eat est and only wealt h and have sung in pr aise of Him
her e. Those who have highest r egar ds and bhakt hi f or Par amachar ya Sr i
Ramanuj a would know t hat t hese ver ses have ar isen out of t he limit less
acahar ya bhakt i and hence would not see any f ault s nor would t hey t alk low.
Those lowly humans, who ar e not [ awar e of Sr i Ramanuj a’s glor ies] would f ind
f ault s and if t hey do t hat , we would consider t hat as plus point only and it
would add t o Achar ya’s glor ies.
enakkuRRa selvam Ramanusan- Ramanuj a is my invaluable wealt h. This line can
be linked t o t hose bhAgawat hAs also who t alk high about Amudhanaar ’s ver ses.
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i. e. Those BhAgawat has who consider t hat Ramanuj a alone is t heir invaluable
wealt h, would t alk high of t hese ver ses.
I t can also be linked in a complement ar y sense t o ot her s, t he lowly humans who
f ind f ault s wit h t hese ver ses and t alk low of t hem. For t hem, Ramanuj a is not
t heir wealt h and t hey have not r ealized his glor ies. They ar e f oolish
[ maandhar ] . The wor ld knows t hese people ar e capable of ment ioning only such
cr it icisms and hence when t hey say somet hing low of anyt hing, BhAgawat has
would r ealize t hat , t her e should be somet hing gr eat about t hese ver ses. Thus
t heir t alking low act ually add value t o t hese ver ses and hence, Ramanuj a’s
gr eat ness.
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THE SI XTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Though I had ment ioned t hat t hese ver ses have come out of t he bhakt i f or
Ramanuj a, I am not qualif ied t o compose t hese ver ses- says Amudhanaar wit h
naichyAnusant hAnam.

Gmeu Cuammu Geama Caa(a s,+ n« ae|am .« ua­ -
um­ Caae ( eau a su Gaauaea2«,+ uaim|« euma­ -
um|eu ae|am|­ ua aim|­ ­aa e« uae|Cnm aa­ +
mm­ ai« m«« + .e« a« Cumm a a a ai Cuau|n aiLße. 6

iyalum por uLum ichaiyat h t hot ut ht hu,een kavikaLanpaal
mayalkoNt u vaazt ht hum ir aamaa Nnuchanai,mat hiyinmaiyaal
payilum kavikaLil pat ht hiyil laat haven paavin^enchaal
muyalkin Ranan avan Ranper uNG keer t ht hi mozint hit avE 6

Those who ar e good at composing ver ses wit h deep meanings and r hyming
poet ic lines, sing lovely poems on Ramanuj a, wit h t heir immense bhakt i t owar ds
Ramanuj a, I , t he lowly self , sinner , devoid of any bhakt i, not desir ing t o enj oy
t hose lovely ver ses of t hese gr eat people, am now at t empt ing f oolishly t o do
t his wor k of singing about t he limit less, unbounded gr eat ness of
Ramanuj achar ya. (How will I succeed?) [ Yeah. I t is mor e apt f or adiyEn]
AzhwAn, Bhat t ar , MudhaliANdaan, Embaar , Thir ukur uhai Pir aan PiLLaan,
SomaasiyaaNdaan, Acchaan, and t her e ar e many such gr eat sishyas of
Ramanuj a who ar e mahaakavis. When t hey compose t hose ver ses will be of
super ior qualit y wit h deep inner meanings; r ight ly ext ol t he glor ies of
Ramanuj a; wit h t he r hyming poet ic lines; poet ic skills in abundance.
saguNou saalankaar ou shabdhaar t t hou kaavyam. They say. Sabdham, meanings,
r hyming wor ds, t he alignment of t hese wor ds in wonder f ul poet ic way, inner
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meanings laden inside t he wor ds ar e all f ound in gr eat kaavyaas. Those who ar e
capable of composing wit h such ver ses of poet ic skills only can wr it e about
Ramanuj a' s gr eat ness and t hen only t her e is some sense and enough j ust ice t o
ext ol Ramanuj a' s glor ies. And I can enj oy t hose lovely ver ses on Ramanuj a and
sat isf y myself beaming wit h pr ide on Ramanuj a' s glor ies.
I nst ead, I who am not at qualif ied t o compose t hese poet ic ver ses; who is not
as lear ned as t hose gr eat est r ever ed bhAgawat has ar e; have now at t empt ed t o
sing in pr aise of Ramanuj a. Am I such a f ool? Yeah. Fools r ush in wher e angels
f ear t o dr ead. I am qualif ied in t hat way. Though I want t o keep quiet , my mind
is not in my cont r ol. [ Realizing t hat , t hese bhaagawat has would t alk high of
t hese ver ses] .
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THE SEVENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Though I am not qualif ied, what I am doing is apt f or my swar oopam. Ther e is
not hing wr ong. adiyEn due t o Koor at t hAzhwAn sambandham, can compose t hese
ver ses. Emper umAnAr Ramanuj a’s glor ies ar e inef f able. yat hO vaachO
nivar t t hant hE apr aa aapya manasa sa: Wher e t he wor ds can not r each, t he
mind also can not descr ibe or cont emplat e t he glor ies. Knowing f ully well, one
can’t st ill st op pr aising Ramanuj a. I t is one’s kar t havyam [ dut y] t o do so. I t is
not t o f ully compr ehend His glor ies and sing; but at t empt and show his
gr at it ude. Why ar e you t r ying t hen- one may ask me. You may t r y on your own
achar ya Koor at hhAzhwAn. He is also beyond one’s descr ipt ion as he has
cr ushed t hr ee kuRumbu. [ Descr ibed below] Even f oe one st hut hi, I am not
qualif ied. How can I compose t wo st hut his one on Ramanuj a and anot her on
AzhwAn. I t is AzhwAn’s gr ace t hat I can even t hink of at t empt ing t his. He
[ AzhwAn] get s pleased by such an at t empt of mine because I am pr aising his
achar ya- Par amaachaar ya.

Cuau|ema aLa æu Cumu uaua« ,+ em a ma æmu uau -
æu|ema aLa æu + nu =aa aau ea« aae =Lmu|« +
uu|ema aLa su Gaauaea« uau uaL+ .­ ­a-
eu|ema aLa a­ + e«a æ G«| masu ema au« ßm. (?) 1

mozhiyaik kat akkum per umpuka zaan,vancha mukkuRumpaam
kuzhiyaik kat akkumn^am koor at ht haaz vaan_char aN koot iyapin
pazhiyaik kat at ht hum ir aamaa Nnuchanpukaz paat iyallaa
vazhiyaik kat at ht hal enakkini yaat hum var ut ht hamanRE. 7

I ndescr ibable Koor at t hAzhwAn (Sr i Ramanuj achar ya' s pr ime disciple) has got
immense and enor mous gr eat ness in him; He could get r id of and is able t o
cr oss over t he t hr ee gr eat pit f alls t hat pushes one down wit h it s st r ong
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inf luence and do gr eat damage t o t he individual (t hey ar e: False pr ide f or
being bor n in t he highest cast e; f or being blessed wit h t he good educat ion and
j nAnam; f or being a st r ict f ollower of Vair Agyam and anusht aanam - AzhwAn
has no pr ide even t hough he f ulf ils and has all t hr ee above at t r ibut es! What a
per sonalit y!) I , af t er t aking r ef uge at his f eet , am able t o compose on t he
gr eat ness of Emper umaanaar Sr i Ramanuj achar ya, (who enables his disciples
get over t heir kar mic bondage and samsaar ic af f lict ions), and am able t o go
away f r om t he t r ack of being away f r om t he Gr eat est Bliss. Hence, t her e is no
gr ievance or r egr et f or me.

“namm Koor at ht haazhwaan”
When one sings of Ramanuj a, all sins would vanish. Emper umAnaar , his millions
of sishyas and t heir sishyas, t heir Ar Adhyan Lor d RanganAt han-0 due t o Their
limit less compassion and dayA on me, all my paapams would evapor at e.
Emper umaanaar , is t he achar yan of asmadhAchAr ya [ my achar ya] Swami
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Koor at t hAzhwAn, who has cr ossed t he gr eat pit f alls. Thus my st hut hi is also
kind of Achar ya st hut hi. As per saast hr As, when Achar ya’s achar ya is pr esent ,
one should f ir st pr ost r at e at Pr achar ya and t hen only Achar yan. I t is Sishya
kr ut hyam.
Sishya’s Par ama pur usha pr aapt hi [ The ult imat e goal of at t aining Par ama
Pur usha Lot us Feet ] alone is t he consider at ion and t hinking of Achar yas.
Achar ya’s glor y and pr aising t heir gr eat ness alone is t he goal and t hought of
sishyas. Koor at t hAzhwAn t hus has been immensely pleased about t hese ver ses
t hat ar e sung in pr aise of his achar yan, Swami Emper umaanaar and t hus adiyEn
[ Amudhanar ] is also happy about t hat as it is my achar yan Thir uvuLLam.
Kaimkar yamaavadhu Swami ugandha yEval t hozhil seyvadhu- says Swami
Desikan. Kaimkar yam is ser ving what is achar ya' s t hir uvuLLam [ in achar yan’s
mind] . Thus, t hese ver ses ar e accept ed and ar e enj oyed by Achar yan,
Pr aachaar yan as well as all millions of Par amachar ya’s sishyas. "Mozhiyai
kadakkum. . . vanj a mukkuRumbaam kuzhiyai kadakkum”¦
One may r ead and under st and t he lif e of Swami Koor at t hAzhwAn her e:
ht t p:/ / www. r amanuj a. or g/ sv/ bhakt i/ ar chives/ j an2001/ 0164. ht ml
AmudhanAr f ur t her says koor at ht hAzhvan is t he per son who has sur passed
t he mukkuRumbhu. What is mukkuRumbhu?
Smt Sumit hr a Var adar aj an adds:
I t is not hing but consider ing oneself gr eat due t o t he wealt h he possesses, or
due t o t he f amily or cast e in which he is bor n or due t o his educat ional
qualif icat ion or int elligence. Koor at ht hAzhvan had all t he t hr ee. He was so
wealt hy t hat he used t o do anna dhAnam t hr oughout t he day which even
sur pr ised per undEvi t hAyar of kAnchipur am, who is none ot her t han t he
goddess of wealt h (Sr idEvi). Koor at ht hAzhvan was a high class Br ahmin but he
never car ed about t hat , he car ed about only r AmAnuj a sambhandham and
consider ed all r AmAnuj a sambhandhis ir r espect ive of t heir bir t h t o be equal.
Thir dly, t he int elligence of koor at ht hAzhvan. Azhvan is t he pr ime r eason f or
us t o have got Sr ibhAshyam t oday. He was an Ekasandha kr Ahi (one who lear ns
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all t he lessons in j ust one session). He j ust out of int er est scanned t hr ough
t he pages of t he bhOdhAyana vr it ht hi gr andham got f r om t he sar aswat hi
bandhar am dur ing t he night s when et hir aj ar was asleep.
Af t er losing t he gr ant ham t o ot her s, r AmAnuj ar was st r uck wit h gr ief but
Azhvan wit h gr eat conf idence assur ed t hat he can r ecollect what ever he has
r ead in t he t wo or t hr ee night s and since he has seen t hr ough t he whole book
he will help Emper umAnAr wit h t he wr it ing of Sr ibhAshyam. Only wit h t his
conf idence Emper umAnAr st ar t ed wr it ing t he bhAshyam and complet ed it
successf ully. I n appr opr iat e places, Azhvan cor r ect ed Emper umAnAr wit hout
any hesit at ion. Such was t he under st anding bet ween t he achar ya and shisya.
But at no t ime did Azhvan f eel t hat he is mor e int elligent and gr eat . He always
consider ed himself t o be only t he shisya of Emper umAnAr .
The t hr ee egos, which gener ally put s down a per son was won by
koor t ht hAzhvan and t hat has been r emar ked by amudhAnAr in t he above
paasur am.
Azhvan gave his dar shan f or our dar shanam (r AmAnuj a dar shanam). He is t he
achar ya who saved t he lif e of our yet hir aj ar . Even when et hir aj ar f or ced him
t o pr ay t o t he lor d t o gr ant him vision he r ef used saying t hat it is against t he
nor ms of a pr apanna t o ask f or anyt hing f r om t he lor d. A pr apanna is deemed
t o accept what ever t he lor d gr ant s him and always r emain in t he ser vice t o t he
lor d. Koor at ht hAzhvan showed it in pr act ice. Even af t er loosing vision he did
not keep quiet but cont inued t o do pushpa (f lower ) kainkar yam t o Azhagar in
t hir umAlir unchOlai. He sang excellent pr abhandams f amously known as
panchast avams viz. , Sr i Vaikunda st avam, at himAnusha st avam,
sundar abhAhust avam, Var adar Aj a st avam, Sr i st avam. Thanks t o Smt Sumit hr a
Var adar aj an. [ if one wishes t o inculcat e At hma guNAs, one needs t o const ant
cont emplat e on Swami Koor at t hAzhwAn’s glor ies. ]
AzhwAn, even when Ramanj ua was wr it ing t he Sr i bhashyam, used t o wr it e
what Ramanuj a or ally t ells and AzhwAn will check if it is alignment wit h what
he had r ead in bodhayanavr it t hi. I f t her e is any inconsist ency, he would not
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even voice due t o gr eat est r espect f or achar yan and Ramanuj a would
under st and and r evisit what he had said t o enhance and impr ove upon.
AzhwAn would happily st ar t again. That is sishya lakshaNam.
Though he himself had such an apaar a j nAnam, he had sent his sons Vyaasa
bhat t ar and Par asar a bhat t ar t o Embaar . No vidhyAmadhakuRumbu.
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“em poigaippir aan”

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THE EI GHT VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Unt o seven ver ses, it is consider ed as an int r oduct ion t o I r aamaanusa
nooRRant hAt hi. They wer e also t o ext ol t he gr eat ness of Ramanuj a. The
f ollowing ver ses of t he wor k ar e Achar ya’s involvement and enj oyment of each
AzhwAr and t heir wor k. He st ar t s of f wit h t he anusant hAnam on
mudhalaazhwaar s, namely Poigai, bhU and PeyAzhwAr s.

ema su ume|mm uam m,+ eu Cuam eau u|aa« uemm|« -
æma ai« Cuam2mæu + Can au|u a« 2«æu =L L+ q« ma -
aia|a a« m ea|a a aime|ma eaa a« aimem ma ßa+
Gma su uau« + Gaauaea« eu Gemmeß«. 8

var ut ht hum puRavir uL maaRRa,em poykaippi r aanmaRaiyin
kur ut ht hin por uLaiyum chent hamiz t hannaiyum koot t i onRat h
t hir it ht han Rer it ht ha t hir uviLak kait ht han t hir uvuLLat ht hE
ir ut ht hum par aman ir aamaa Nnuchanem iRaiyavanE. 8

Wit hout r ealizing t he et er nal belongingness/ associat ion of t he soul (at hmA)
t o Emper umaan Sr iya:Pat hi Sr iman Nar ayana, human beings wor r y
unnecessar ily about t he ext er nal mat er ial obj ect s lying in t he out side wor ld.
To r emove such a wor r y f r om humans, t he most mer cif ul PoigaiAzhwAr
combined t he pur e Tamil and t he deep vedaant hic meanings t o sing t he gr eat
Tamil pAsur ams descr ibing t he basic Vedic t r ut h housed in simple Tamil wor ds,
“Vaiyam t hagaLiyaa” (such t hat we all can under st and) so nicely.
Sr i Ramanuj achar ya, who endear s of such gr eat wor k of PoigaiAzhwAr (which
is like a lust r ous lamp) and t hinks of t hose ver ses always in his mind, is always
my Mast er - my Lor d.
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The f ir st Thir uvant hAt hi of Poigai AzhwAr [ out of f ir st t hr ee hundr ed ver ses
of mudhal AzhwAr s] is t amil ver ses int er woven wit h Vedant hic t r ut h. This is
t he most wonder f ul weaving. Wit h t his, t he j nAna viLakku [ lamp of knowledge]
get s r id of at t achment and dir t of cr aving f or ot her mat er ial obj ect s and
desir es. This is t he Thir uvuLLam of Emper umaanaar about mudhal
Thir uvant hAt hi is Amudhanaar ’s view. All t hr ee hundr eds do have t his
char act er ist ic. Based on individual ver se lines, t he meaning needs t o be
int er pr et ed.
A Glance at t heir mar velous composit ions:
1. poi gai AzhwAr composed t he f i r st 100 pAsur ams “ mudhal
t hir uvandhAdhi” (andhAdhi means t he f ir st wor d of one ver se will be last
wor d of t he pr evious ver se) st ar t ing wit h t he f ir st one:
vaiyam t hagaliyA, vAr kadlE neyyAga/ veyyakkadir On
viLakkAga/ sudar AzhiyAn adikkE soot t inEn son mAlai/ I dar neenghugavE enRu/
Meaning:
Lor d nAr AyaNa, who holds t he Divine chakr Ayudha, is t he cause of t his
wonder f ul univer se and t he seas. I am singing t hese mAlai (Gar land) of ver ses
(pAsur ams) and dedicat ing t o Him, whose vision I had is t he light of t he lamp
of t he ear t h, and oil being t he seas, t he sun being t he sour ce of t he light ;
2. Bhoodat ht hAzhwAr composed t he second 100 pAsur ams “ir andAm
t hir uvandhAdhi” st ar t ing wit h t he f ir st one:
anbE t hagaliyA, Ar vamE neyyAga/ inbur ugu sindhai idu t hir iyA/ naNpur ugi
GnAna chudar viLakku Et r inEn/ Gnana t hamizh pur indha nAn/
Meaning:
Her e, it is t he love as t he lamp and involvement as t he oil and azhwAr says” I
dedicat e myself t o t he ser vice of t he lor d, by singing t his song t hat blesses
wisdom (GnAna), wit h love as t he lamp, endear ing involvement as t he oil (Ghee),
and knowledge as t he wick of t he t or ch”.
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3. PEyAzhwAr composed t he t hir d 100s called “moonRAm t hir uvandhAdhi”,
wit h t he f ir st one as f ollows:
t hir ukkaNdEn, ponmEni kaNdEn- t higazhum/ ar ukkan Ani
niRamum kaNdEn-ser uk kiLaRum/ ponAzhi kaNdEn pur i
sangham kai kaNdEn/ en Azhi vaNNan pAl inRu/
AzhwAr j ust says:” I have seen and f ound t he Glor ious, GOLDEN hued f or m of
t he Sr I Visisht an. I have seen t he Glor y of Sr i and nAr AyaNa and His beaut y
and His blue hued ocean colour , His br ight ness and br illiance like t he Sun and
His sanghu (Divine Conch) on one hand and chakr A (Discuss) on t he ot her .
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THE NI NTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
9TH VERSE ON BHUTTHATTHAZHWAR:

Geme2«a aaeu Gama s Gmm CaL+ ma«Cu« eu -
nieme|ma æ em m|m+ µaa aimeL aam am ,+ Cnm aa s-
vemmeea s .mu Gaauaea« uau qsu n­ ß­aa +
uemm|2«a aaa s+ Gn a ue eaa ßa u« « eeu ueßa. 9

iRaivanaik kaaNum it hayat h t hir uLket a NYaanamennum
niRaiviLak kERRiya poot hat h t hir uvat i t haaLkaL,nenchat h
t huRaiyavait h t haaLum ir aamaa Nnuchanpukaz Ot humnNallOr
maRaiyinaik kaat ht h_int ha maNNakat h t hEmanna vaippavar E. 9

“Bhudat t hAr wit h Divyadampat his”
The dar kness t hat pr evails in our minds and pr event s us f r om r ealizing t he
vision of our Sar va sEshi -our et er nal Mast er Sr iya pat hi Sr iman Nar ayanan,
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can be over come by (r eading) t he gr eat mer cif ul wor k “j nAnac chudar
viLakkERRinEn” of BhUt hat t hAzhwAr , who lit t he Pur est Par ipoor Na Par aj nAna
deepam in his wor ks. Sr i Ramanuj a always enj oys keeping t his Gr eat AzhwAr ' s
Lot us f eet in his hear t . Gr eat scholar s and Bhaagawat haas who always pr aise
t he most auspicious kalyANa guNAs of such Gr eat est Emper umaanaar Sr i
Ramanuj achar ya, ar e capable of est ablishing t he Vedic t r ut hs and pr ot ect t he
same and not let t hem get dest r oyed by ot her r eligions (wit h t heir wr ong /
misint er pr et at ions).
Poigaiyaar showed vaiyam, vaar kadal and veyya kat hir On and est ablished t hat
t hese wor ldly obj ect s do have def ect s. Thus t he def ect s on mat t er s became
clear er t o us and vishaya pr aavaNyam was got t en r id of .
BhUt hat t hAr bur st s out wit h anbE t hagaLiyaa; aar avamE neyyaaga, inbur u
chi nt hai i dut hi r i yaaga- and beaut i f ul l y est abl i shed Par amAt hmA’s
vailakshaNyam t hat enhances our love and bhakt i f or Him f ur t her .
Thus t hese t wo AzhwAr s est ablished t hat ot her t han Par amAt hmA not hing
else deser ves car e and t aught vair Agyam, and Pr aapyam [ t he means] t he clear
knowledge about Par amaat hmaa and enj oy His glor ies and gr eat ness- is
Emper umaanaar Thir uvuLLam [ under st anding of t hese AzhwAr s] .
Please r ef er t o t he pr evious paasur am f or a glance at t he mar velous
composit ions of Poigaiazhwar BhUt hat t haar and Peyazhwar .
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THE TENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
10TH VERSE ON PEYAZHWAR:

u« «|m ßua|mm uae Lu|« + ßaaeem uau­aam -
a« C«a( uam2«+ ae Leu aaL (u + au|u a a2­e« -
Cua« «L ßuam mu Gaauaeam æ .« u µe Lea aam +
Ca« «|m|m =(u + aimeeLmaa e« mu a a|mßa. |o

manniya pEr ir uL maaNt apin kOvaluL maamalar aaL
t hannot u maayanaik kaNt amai kaat t um t hamizt ht halaivan
ponnadi pORRum ir aamaa NnuchaRkanpu pooNt avar _t haaL
chenniyiR choot um t hir uvut ai yaar enRum cheer iyar E. 10

“t hamizh t halaivan—mylapor e”
Af t er t he r emoval of dar kness f r om human beings due t o t he f ir st t wo
AzhwAr s' gr ace, pEyAzhwAr descr ibed t he beaut y of Pir aaTTi samEt ha Sr iya:
Pat hih Sr iman Nar ayanan as “Thir ukkaNdEN; pon mEni kaNdEn”. Sr i
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Ramanuj achar ya always pr aises t he Lot us Feet of PeyAzhwAr . Those blessed
ones- BhAgyasaalis- who place t he Feet of Bhagawat has (ador ning t hemselves
wit h t heir bhat ki t owar ds Sr i Ramanuj a) on t heir heads like t he most f r agr ant
f lower s, ar e ALWAYS GREAT.
Vishaya pr aavaNyam; At hma, Par amaat hma t hat t va j nAnam wer e est ablished
and clear ed f r om t he f ir st t wo hundr eds of Poigai and BhUt hat t hAr s
r espect ively. Now PEyAzhwAr cat egor ically announced t hat what he saw
Thir ukkovaloor Gopan KaNNan- Sar vEshwar an- who showed Himself wit h
Pir aaTTi- Sr I visht an, Sr iya: Pat hi Sr iman Nar ayanan alone is Par amAt hmA.
He blessed us wit h pur est Tamil t his most wonder f ul Poor Na upadEsam and
hence Emper umAnAr pr aises t his gr eat est PEyAzhwAr ’s lot us f eet .
PEyAzhwAr alone is t he One who declar ed t he exact Tr ut h of Pir aaTTi visisht a
Sr iman Nar ayanan- Gopan KaNNan is t he Ult imat e Par ama pur ushan and he saw
t hem t oget her . He blessed us wit h cr yst al clear t r ut h leaving no vagueness in
his ver ses. His lot us f eet ar e pr aised by Emper umaanaar .
[ Ext r act f r om Sr i Sadagopan Swami’s wr it e up] Azhwar asser t s her e t hat
Per iya Pir at t i r esiding on t he golden lot us is ALWAYS OUR REFUGE. She st ays
on t he Lor d' s chest f or ever and does not leave t hat spot even f or t he f r act ion
of a second (ahalahillEn iRayumenr u alar mEl mangai uRaihinRAL).
Unt il her pur ushakAr am [ r ecommendat ion] comes our way, t her e is no way in
which we will r eceive BhagavAn' s anugr aham. She is t her ef or e THE UPAAYAM.
She t hen st ands t oget her wit h Her Lor d as UpEyam as well. Ther ef or e, her
gr ace pr ot ect s us bot h bef or e and af t er Pr apat t hi. pEy AzhwAr uses t he wor d
“vaNN’’ I n his f inal pasur am, when descr ibing t he auspicious qualit ies of Per iya
Pir At t i. The wor d “VaNN” means t he most gener ous, compassionat e Mot her
(UdhAr a Svar Upi).
Abhinava Desikan, Sr i Ut t amUr Swami cit es t he int er pr et at ion of Par Asar a
Bhat t ar in connect ion wit h t he UdhAr a souseelyam of Per iya Pir aat t i in his Sr i
Sookt ham VyAkhyANam:

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Eisvar yam akshar a gat him par amam padham vaa
kasmaichit h anj alipar am vahat hE vidheer ya I
asmai na kimchit h uchit ham kr ut ham it hyat hAmbha
t vam laj j asE kat haya kOyam udhAr a bhaava: I I
Af t er conf er r ing MahA I svar yam, t he et er nal st at e in par ama padham f or t he
mer e holding of our palms t oget her bef or e You, You, my dear Mot her shyly
wonder whet her you have done enough f or us. Such is your unmat ched
gener osit y!
I n t he spir it of Sr i Sookt ham (t he Khila Rk of Rg Vedham), pEy Azhwar
r ight f ully st ar t s his pr abhandham wit h t he declar at ion “Thir ukkaNDEN” and
concludes his andhAt hi wit h t he concession, “t aNN t huzhAi t aazh var ai
maar bhan muyangum THI RU“. Her e t he anyOnya lakshyam of t he divya
dampat his is celebr at ed in t he t r adit ional vEdhic way.
pEy AzhwAr st at es t hat t he Lor d wit h His chest ador ned by t he cool TuLasi
gar lands can not f unct ion and go about per f or ming His dut ies as Sar aNAgat ha
Rakshakan wit hout Her power . Hence, He t ight ly embr aces her on His chest so
t hat she does not leave Him even f or a f r act ion of a second. She has no
int ent ion of leaving Him eit her even f or a f r act ion of second. [ I f she does,
pr obably we ar e t he loser s] Such is t he anyOnya Bhaandhavam (r elat ionship) of
our divine par ent s.
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THE ELEVENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Af t er PeyAzhwAr ’s Thir ukkaNdEn pon mEni kaNdEni; [ I am blessed t o have
seen t he golden hued Sr I visisht an Sr iya: Pat hi Sr iman Nar ayanan.] ,
Amudhanaar br ings in t he ot her AzhwAr Thir uppANAzhwAr who said:
ar angat t hammAn Thir ukkamala paadham vandhu yen kaNNI nuL okkinRadhae. .
af t er having seen and enj oyed t he lot us f eet of Lor d Ranganat han,
kOvalanaay en amudhanaik kaNda kaNgaL maRRonRinaikkaaNaavE. .
[ having been blessed t o see my Amudhan [ RanganAt han- sweet nect ar ] wit h
t he eyes, t hey [ t he eyes] would not see anyt hing else. AzhwAt t hen unit ed wit h
t he Lor d t hen and t her e at t he sanct um sanct or um.
Emper umaanaar Ramanuj a’s involvement on Thir upPANAzhwAr Sr I sookt hi and
t he glor y of AzhwAr is ment ioned in t his ver se of Amudhanaar .
Thir ukkamala paadham- The Lot us Feet of t he Lor d is ment ioned. I t would also
mean t he lot us f eet t hat is gent ly squeezed by Pir aaTTi [ Thir u] Sr i
Mahalakshmi. Also, Emper umAnAr had ment ioned: wher ever t he Lor d is
r ef er r ed t o; Pir aaTTi is also addr essed [ emper umaanaai sollumidamellaam
Pir aat t iyaiyum solliRRaam. ]

11TH VERSE ON PEYAZHWAR: (THI RUPPANAZHWAR)

a a|m na« uema Cau Cuamm + Can au|ua­ .m|a a-
uaa|meu uau + uae Cumuam ,+ aamu usua -
aaa|m­ Ca« «| Gaauaea« a« e«a aaa n aea au +
aaa|m ee eu,+ e« s­ Caa­ C­ams Ga aL­|La ßa. ||

cheer iya naanmaRaich chempor uL chent hami zaalaLit ht ha
paar iya lumpukazp paaNper u maaL,char a Naampat humat h
t haar iyal chenni ir aamaa NnuchanRanaich chaar nt havar _t ham
kaar iya vaNmai,en Nnaalchollo Naat hik kat alit at ht hE 11
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The Gr eat est Thir uppANAzhwAr sang t he lovely pAsur ams in sweet , simple
Tamil language; I t is t he complet e essence of all f our Vedic t r ut hs, housing t he
Nat ur e and most auspicious (KalyANA guNAs) at t r ibut es of Sar vEshwar an
Sr iya: Pat hi Sr iman Nar ayanan as They ar e. Sr i Ramanuj achar ya ador ned His
Head wit h t he beaut if ul Lot us Feet of t his AzhwAr . I can not choose t o
descr ibe in wor ds t he gr eat ness of Bhagawat has (who have held on t o t he
Lot us f eet of Sr i Ramanuj achar ya in t his wor ld sur r ounded by oceans (of
sishyas of Ramanuj a) on t heir st r ict est adher ence t o saast hr As and t heir
anusht aanam.
When MudhalAzhwAr s j oined at t he small cor r idor of Mr ugaNdu mahar sihi’s
ashr amam at Thir ukkovaloor , The Lor d Himself appear ed and shows Himself t o
t hem. Swami Desikan acknowledges in Sr imadh Rahasya Tr aya Saar am
(AchAr yakr ut hyAdhikAr am) t he pur posef ul deed of t he Lor d in pr essing
t ight ly t he t hr ee AzhwAr s huddled t oget her in t he r Ezhi of Mr uugandu
mahar ishi' s aasr amam t his way:
pAt t ukkur iya pazhayavar moovar ai(p) pandor ukkAl
mAt t ukkar uL t ar u mAyan malint hu var ut t hut halAl
nAt t ikkir uL seha nAnmaRai ant hi nadai viLanga
veet ukkidaikkazhikkE veLikkAt t um ammeyviLakkE
The Lor d of wondr ous deeds, who blesses His wealt h (viz) t he chEt hanAs,
pr essed Himself t ight ly once upon a t ime at Thir ukkOvalUr t he t hr ee of His
gr eat bhakt hAs, who wer e ext r aor dinar ily qualif ied t o sing about Him. When
squeezed t ight ly by Him in a limit ed space, t her e ar ose t he t r ue lamp of light
(t he t hr ee Thir uvandhAt his), which ser ved t o banish t he dar kness of f alse
knowledge and helped t o illumine t he wor ld wit h t he ef f ulgence of t he essence
of t he f our vEdAs and r evealed t he t wo upAyAs, Bhakt hi and Pr apat t hi f or our
salvat ion.
[ Ext r act f r om Sr i Mur alidhar Rangaswamy’s wonder f ul wr it e up:]
Wher eas, PaaNan was ment ally enj oying His dhivya mangaLa vigr aham ever yday
f r om af ar Since t he Azhwar could not go t o t he Temple, he used t o come t o
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t he banks of t he Cauver y r iver and sing about t he glor y of Ranganat ha and lose
himself in a t r ance like st at e. On one of t hose days, when he was t ot ally
oblivious t o his sur r oundings, t he t emple pr iest of Lor d Ranganat ha came t o
t he r iver t o collect wat er f or t he t ir umanj anam of t he Ar cha Moor t hy. He saw
our Azhwar and t hought t hat since he was a man of lower cast e and t her ef or e,
he should move away t o per mit t he collect ion of t he wat er f or t he daily
Tir umanj anam of Sr i Ranganat ha wit hout pollut ion. The name of t he pr iest was
Loka Sar anga Muni. He was called a Muni by t he r esident s of Sr i Rangam
because of his scholar ship and devot ion. He devot ed ever y moment of his lif e
t o t he ser vice of t he Lor d at Sr i Rangam.
The Azhwar was lost in t he t hought s on t he beaut y of Lor d Sr i Ranganat ha and
did not hear t he shout s of Loka Sar anga Muni asking him t o move away. The
pr iest got ir r it at ed at t he non-r esponse and t hr ew a small st one at t he Azhwar
t o wake him up f r om his t r ance. The pebble missed t he wat er and hit t he
Azhwar in on t he f or ehead and opened a wound f r om which blood began t o gush
f or t h.
The Azhwar woke up and r ealized t he sit uat ion, apologized f or his unawar eness
and moved away. The pr iest collect ed t he wat er in his pot and r eached t he
inner sanct um of Lor d Ranganat ha. Ther e, he saw t o his sor r ow and
ast onishment blood oozing f r om t he f or ehead of t he Lor d at t he same sit e,
wher e t he Azhwar had a wound ear lier . The Muni r ecognized his apachar am and
went home and had r est less sleep.
I n his dr eam appear ed t he Lor d of Sr i Rangam and commanded t he pr iest t o
br ing t he Azhwar t o t he t emple next day as a pr aayaschit t am f or t he
Bhagavat a apachar am t o t he Azhwar . The pr iest woke up at t hat dawn and
r ushed t o t he banks of Cauver y and saw t he Azhwar pour ing his hear t out t o
Sr i Ranganat ha t hr ough his songs.
The Muni conveyed t o t he Azhwar , t he message of t he Lor d t o come t o HI S
t emple. The Azhwar r ef used, since he f elt t hat as a man of lower cast e, he was
not f it t o set f oot in t he holy cit y of Sr i Rangam or ent er t he most sacr ed
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sanct um of t he Lor d t her e. Loka Sar anga Muni was desper at e t o make
amendment s f or his boor ish act and per suaded t he Azhwar t o r ide on his back,
despit e t he lat t er ' s pr ot est s t o t he sanct um of t he Lor d t o avoid t ouching t he
sacr ed gr ound of Sr i Rangam.
Azhwar was t hus t r anspor t ed t o t he sanct um and ear ned t he t it le as
Munivahana. Dur ing t his r ide, t he Azhwar closed his eyes t hinking about t he
blessings of t he Lor d. On r eaching t he inner cour t of t he Lor d of Sr i Rangam,
t he Azhwar descended f r om t he back of t he elder ly pr iest , opened his eyes t o
f east on t he beaut y of t he Lor d and bur st f or t h in a song known as
AmalanaadhiPir an, which is a r ef lect ion of t he Sampoor na Bhagavad Guna
Anubhavam of t he beaut y of t he Lor d f r om HI S Lot us f eet t o HI S cr own.
At t he end of t his t r ibut e, t he Azhwar declar ed t hat t he eyes t hat have seen
his amudhan Lor d Rangan will never r est on anyt hing else, and t hus having said,
af t er seeing t he Lor d of Sr i Rangam and he unit ed wit h t he Lor d r ight t her e
and t hen.
Kondal Vannanai Kovalanaai: Lor d Ranganat ha is t he supr eme emper or of t he
whole wor ld and all t he people (r esiding t her e); he who is of t he black color of
t he clouds as well as t he nat ur e of t he clouds; who, as Lor d Gopala, at e but t er
wit h his mout h; who has st olen my mind and hear t ; and who is my immor t al
ambr osia; my eyes t hat have looked at His beaut y; t hese eyes, t hat have seen
my Nect ar , will never see anyt hing else.
His ver ses ar e t he essence and seed of all Vedas; like t he pr aNavam which is
t he essence of all Vedas. His t en ver ses t he f ir st t hr ee of which st ar t wit h
t he let t er aum | a [ amalanaadhipir aan] , u [ uvandha uLLat t hanaay] ; and ma
[ mandhipaay. . ] .
Sar aNaam padmat t haar iyal- Alas! We ar e not blessed t o have AzhwAr ’s legs as
our gar land ar ound our neck like Sr i Loka sar anga muni was blessed wit h!- t hat
was Emper umAnaar Thir uvuLLam [ enj oyment ] .
Kadalidat t hE- in t he wor ld sur r ounded by oceans; also meaning- t he Lot us f eet
of Emper umAnAr in t his wor ld sur r ounded by t he oceans of sishyaas. I n t his
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cosmic mat er ial wor ld of pr akr ut hi sambandham, Emper umAnAr lot us f eet
alone ar e our r ef uge.
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THE TWELFTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Emper umAnAr in his hear t houses Mazhisai vandha j yOt hi- Thir umazhisai
Pir aan- Bhakt hi saar ar always. Amduhanaar enj oys t he same in t his ver se.

12TH VERSE ON THI RUMAZHI SAI PI RAAN

GLm Caae L a aa ai uu|eaa æ Geme« + G2emLu ßuas-
.Lm æu Gama s Gaauaea« ,+ .u Cuam uaaCu« mu -
aLm Caae ( Gemm au aimm«|ea a a«m|a aaa­ Cam ma+
aiLm Caae L ma«|ma a ßa+ .Lßm« .« u Cam esße. |?

idangoNt a keer t ht hi mazichaik kiRaivan iNaiyat ippO
t hat angum it hayat h t hir aamaa Nnusan,ampoR paat hamenRum
kat angoN t iRainchum t hir umuni var kkanRik kaat halcheyyaat h
t hit angoNt a NYaaniyar k kE_adi yEnanpu cheyvat huvE 12

Emper umaanaar Sr i Ramanuj achar ya has got t he hear t always housing t he
Lot us f eet of Thir umazhisai vandha j Ot hi- Thir umazhisaiAzhwAr -
Bhakt isaar ar . Ever yone holds t he pr ist ine pur e Lot us Feet of t his Gr eat est
Emper umaanaar . Always t hey t hink and medit at e on t hese
Lot us Feet , as t he means and ar e blessed wit h t his gr eat wealt h. I am in love
wit h, always indebt ed t o and am a ser vant of such gr eat j n~Anis /
Bhaagawat haas and none else. Nar ayaNan cr eat ed Br ahman (t he f our headed
one). Fr om t his Br ahmA, Siva was bor n. Such
gr eat est TRUTH was asser t ed by Thir umazhisaiAzhwAr . Recit e his pAsur ams
and get saved, Oh Mind!. Pr aise Thir umazhisaiAzhwAr ' s Feet .
AchAr yAs enj oy t his AzhwAr ' s wor ks, and addr ess t hem as t he swor d t hat has
been t aken out of it s cover (f r om t he waist band) t o dest r oy ot her non-
t r ut hf ul, f alse not ions and doct r ines and t o est ablish t hat Sr iya: pat hi Sr iman
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Nar ayanan alone is Par at hvam and AzhwAr has NOT st ill put t he swor d back
(since t he f alse not ion st ill linger s. . . )
Since t he 1st pAsur am st ar t s wit h “Naanmuganai”, t his wor k is called
“Naanmugan Thir uvandhaadhi (NMT in shor t ).
naanmuganai Naar aayaNan padait t haan* Naanmuganum/ t haan mugamaay
sankar anaip padait t haan * yaan mugamaay/ andhaadhi mElit aaRivit t hEn
aazhpor uLaich* / sindhaamaR koNmin neer t hEr ndhu. /
Nar ayaNan cr eat ed Br ahmA (naanmugan- f our f aced one); Br ahmA (t hus
became t he inst r ument ) and cr eat ed t he univer se st ar t ing wit h Sankar an. And
t his I have been blessed t o announce in t his most impor t ant t r ut h. Oh People!
You all see, under st and t he t r ut h in t his and don' t let it get out of your mind.
MahOpanishad declar es t his t r ut h
t hat Nar ayanan is t he One who
cause of cr eat ion f or all dEvAs
t hr ough f our f aced Br ahmA whom
He f ir st cr eat ed. (Thus, AzhwAr
implies, by get t ing t o know t he
Cr eat or and t he bir t hs of Br ahmA
and Sivan, you all can get r id of
your f ut ur e bir t hs. )
Thir umazhisaiAzhwAr , who is t he
disciple of pEyAzhwAr -, has f ir mly
est ablished t he t r ut h, t hat Sr iman
Nar ayanan ALONE is t he Par a
t at vam; t her e is no ot her god; who
can be equal t o Him; (why t o t alk
ab out s upe r i or t o H i m)
Sar vEshwar an Sr iya: Pat hi Sr iman
Nar ayanan alone is Cause of all
wor lds; and all j I vAt hmAs. He is
t he ant har yaami in all beings; and is
“mazhisaikku iRaivan”
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t he dir ect or of all t heir ef f or t s, nat ur e, st at e, et c. . ; Even Br ahmA, Rudr a and
ot her dEvAs can NOT get t o know of t he Vaibhavam of Sr iman Nar ayanan.
Sivan himself had cat egor ically t old Mar kaNdEyar t hat he also pays his
obeisance t o Sr iman Nar ayanan and Sr iman Nar ayanan alone can gr ant
mOksham; Br ahman, Rudr an and all ot her demigods t oo ar e pr ot ect ed by
Sr iman Nar ayanan alone.
Sage VyAsar is t he One who compiled t he Vedas; wr ot e Br amha sUt hr am, (t he
comment ar y of which is t he gr eat Sr i Bhashyam of Ramanuj a) and is called
Veda Vyasar . Af t er he compiled Vedas, he says:
aalOt ya sar va saast hr ANi vichaar yascha puna: puna: /
idham yEkam sunishpar Nam dhyEyO nAr AyaNas sadhaa:
(Sage VyAsA I have car r ied out all r esear ch in all saasht r As; I have done all
invest igat ions; Wher ever I see, I f ind only t his t r ut h r ever ber at ing in all
saast hr As- i. e. Sr iman Nar ayanan alone is The Only One Lor d in all of t hem)
Veda Vyasar also says:
(Af t er he complied Vedas and wr ot e Br ahma soot hr am), r aising his hands:
Sat hyam; Sat hyam; Punassat hyam; Vedhaas saast hr aa: Par am naast hE na
Deivam Kesavaat h Par am. Vedas, Saasht hr as do not pr oclaim any ot her Deivam
as Par amAt hmA ot her t han Kesavan. .
The r eason Sr ivaishnavas pr escr ibe wor ship of Sr iman Nar ayana is because
Sr ivaishnavas t heor et ically desir e only f or moksha, t o per f or m et er nal ser vice
at His Lot us Feet at Par amapdham and r eleasing t he t r ansit or iness of t he
samsaar ic pleasur es and lives. Only Sr iman Nar ayanan is capable of giving
moksha. I f some ar e int er est ed in lesser pur suit s, please go ahead and pur sue
t hose deit ies and power s which ar e capable of giving t hose [ which again t hey
ar e able t o gr ant due t o t he power s gr ant ed t o t hose deit ies by Sr iman
Nar ayanan- which is declar ed in Git A which is common f or all Hindus.
AzhwAr says: Realize t hat wor ship of t he Supr eme Realit y (synonymous wit h
Vishnu) is what is consider ed t he best and most f it t ing f or t he j I va by t he
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Vedas and consequent ly our Sr ivaishnava achar yas.
AzhwAr also, t ells about himself : I am blessed by t he gr ace of Emper umaan
and am blessed wit h t he cor r ect knowledge (j nAnam); I am blessed t o get r id
of all my f ut ur e bir t hs and associat ed sor r ows, by becoming His et er nal
ser vant . I will spend all my t ime singing in pr aise of Him alone and paying
Obeisance t o Him as past ime; t hat is all what I want and t hat ' s enough f or me;
Emper umaan, out of His gr eat love f or me, had willingly come and has been
r esiding in my hear t . He also, shows Himself most gr acef ully at all DivyadEsams
t o bless me wit h His dar shan. I SHALL NEVER EVER WORSHI P ANY OTHER
(I DHARA) DEVATHA, who is yet anot her J ivan, mist aken as God by ot her s.
He t alks about t he r elat ionship t hat he has wit h t he Lor d in a most moving way
in paasur am 7, which r eminds us of ANDAL' s declar at ion KuRaivonr umillA
GovindhA, UnRannOdr avEl namakkingkozhikkavozhiyAt hu:
inRAha nALayEyAha inicchir it hu
ninRAha ninnar uL yenpAlat hE --nanRaaha
naanunaai anRiyilEn kaNdAi Naar aNanE
neeyennaiyanr iyilai
Oh NaaRayaNA! I may become t he obj ect of your kr upA t oday or it may
happen t omor r ow or it may happen even af t er t hat passage of t ime. I t does not
mat t er . I know t hat your special Kr upai belongs t o me. I do not exist wit hout
you and neit her do you exist wit hout me. Unnai anRi naan ilEn; yennai inr i nee
ilai. What a power f ul and penet r at ing st at ement on t he r elat ionship t hat he
had wit h Sr iman Naar AyaNA! [ Ext r act f r om Sr I Sat akopan Swami' s wr it e up]
Thus Swami Emper umAnAr knowing AzhwAr ’s unambiguous unpar alleled
decr at aion about t he Supr emacy of Sr iman Nar ayanan and our r elat ionship
wit h Him has housed AzhwAr in his hear t always- says Amudhanaar . And such
glor ious Emper umAnAr ’s lot us f eet is sought af t er many bhAgawat hAs; I am
t heir ser vant ; I am devot ed t o t hem; - says Amudhanaar .
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THE THI RTEENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Ot her AzhwAr s had sung Sr ir angam along wit h ot her dhivya Desams. Even
Thir uppANAzhwAr t he one who had sung ONLY t en ver ses in f r ont of Lor d
Ranagant han and t hen unit ed wit h t he Lor d ar chA moor t hy t hen and t her e,
sang on Thir uvEnkat am also in his t hir d ver se- mandhi paay vada vEnkat a
maalalai- and vir aiaar pozhil vEnkat am in his ver y f ir st ver se it self . Even t he
Mount ain wher e you ar e r esiding- some should not t ouch you had pr escr ibed;
while you made me come st r aight int o your t emple. What a vaat hsalyam on me!
– wonder ed Thir uppANAzhwAr . [ in t hat inner meaning, he had ment ioned t hat
line vir ai aar pozhil vEnkat avan] .
When such is t he case, unlike t hese azhwAr s, - in t he lines of at hr aiva
sr eer angE sukhamAsva- as inst r uct ed by Lor d RangAnt hA t o Emper umAnAr t o
st ay and live in Sr i Rangam happily, ThoNdar adippodi AzhwAr chose t o r eside
only in Sr ir angam and paid his obeisance t o only Lor d RanganAt han. He
composed his ver ses only on Him, t hough Ar angan did not ment ion so t o
AzhwAr explicit ly. Not t hat he chose t o sEvicchuf y only Sr i Rangan; he also
chose t o be His ser vant and His ser vant s? Ser vant at all t imes and pr ayed only
f or t he same. He called himself as t he dust at t he f eet of bhAgawat hAs.
[ Thondar + adi + podi]
Payan peRaadha sEshat hvam yedhaRkku t hOndE pur ushaar t t hat t hin sikar am
What is t he use of being sEshan [ ser vant ] t o t he Lor d? We need t o ser ve Him
at all t imes and be His et er nal ser vant ; per f or m nit hya kaimkar yam; at all
t imes; at all places; under all cir cumst ances; in all ways. Sar va kaala, sar va
desa, sar va avast ha kaimkar yam. To per f or m “Sar va dEsa, Sar va Kaala,
Sar vAvast hA“ Kaimkar yam t o Him and Him alone.
He made gar lands of t huLasi leaves f or RanganAt han and of f er ed t o t he
pr iest s t o ador n t he Lor d. He of f er ed t he same ever yday and was lovingly and
r ever ent ly called as t hoNdar dipppodi. Emper umAnAr was deeply involved in
t his AzhwAr and his wonder f ul wor ks of Thir umaalai and Thir upalliyezhucchi
due t o his unambiguous declar at ion in Thir umaalai and his dislike f or ot her non-
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vedic r eligions
.
“par an - bhakt Angr ir ENu”
13RD VERSE ON THONDARADI PPODI AZHWAR:

Cam æu uan smua Caau|­ ua2­æu + Can au|u|­ -
Cum æu uema au|u ua2­æu + ßuaaa a aamaa s-
qm« aum ae|æu ua« aam« m|+ .aa|ma-
Cum m« + Gaauaea« aaße aai ßeCm«a ßa. |3
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cheyyum pachunt huLa pat ht hozil maalaiyum chent hamizil
peyyum maRait ht hamiz maalaiyum pEr aat ha seer ar angat h
t haiyan kazaRkaNi yampar an t haaLanRi aat har iyaa
meyyan ir aamaa Nnusan_char a NEkat hi vERenakkE 13
ThoNdar adippodi AzhwAr , is t he One who made most f r agr ant ThuLasi
gar lands lovingly wit h immense bhakt i f or Sr iya: Pat hi Sr i RanganAyikA
samEt ha Sr i RanganAt han of Sr ir angam; who also composed t he sweet est
anubhavam f illed bhakt i laden gr eat gar land of Thir umaalai on Lor d Sr i
RanganAt han, t he Lor d ever associat ed wit h t he most auspicious KalyANa
guNAs; who is t he epit ome and per sonif icat ion of Bhagawat ha sEshat hvam; who
excelled himself calling himself as t he dust at t he f eet of Bhagawat has
(devot ees) of Sr iman Nar ayanan. The Lot us f eet of Emper umaanaar - Sr i
Ramanuj a (who does not desir e f or any t hing else except t he Feet of t his
Gr eat ThoNdar adippodi AzhwAr ) ar e t he ONLY Gr eat est t hing t hat I need t o
hold on t o.
VERenakkE t her e is not hing else ot her t han Sr I Ramanuj a’s Lot us Feet . vERu
enakkaaenakkaa vERu- anyt hing else f or me- never . For me it is only Ramanuj a’s
lot us f eet and not hing else.
ini vERu enakku- her eaf t er t her e is not hing else. . Now t hat I have been
blessed t o become dif f er ent . .
Like t his AzhwAr ThoNdar adippodi, I am also blessed t o ser ve t he Lor d
RanganAt han and also f or t unat e t o compose ver ses. Am I not dif f er ent ? I
t hink so. I am not as qualif ied as AzhwAr is. NaichyAnusant hAnam of
Amudhanaar is shown her e as well. The wor d Thamizh is r ef er r ed t wice.
Gar land of Tamil ver ses is made by AzhwAr and is in chast e sweet wor ds
[ Tamil means sweet also t hamizhukku amudhu enRu pEr .]
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THE FOURTEENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
Similar t o ThoNdar adippodi AzhwAr , KulasEkar a Per umAL also was deeply
involved in devot ion f or Lor d Ranganat han and also wished t o ser ve Him as well
as His bhakt hAs. I n f act in one of his ver ses, he calls himself as
t hoNdar adippodi. Kulasekar a azhwar declar ed t hat unalloyed and unpar alleled
devot ion t o his lot us f eet alone is t he means t o at t ain Him. AzhwAr wished t o
live in Thir umala as any being or mat t er so t hat t her e will be bhAgawat ha
spar sam and t hus blessed wit h bhagawat h bhakt i gr owt h. Not sever e penance;
but j ust t o be a mer e bir d, or pond et c. . . I n Dhivya desam is adequat e- t hat is
what Emper umAnAr enj oyed in t his AzhwAr says Amudhanaar .

14TH VERSE ON KULASEKARAZHWAR:
aaia æu uam|+ Cem aa«mu a­ eu aLeCu­ ­au -
Caaaia a+ aeu Cam æu Caam ea .m ßm« ,+Caa­ ­| aae­«
Caa­ -uaia æu a2­a ae| ua(u Cua|mea uaam aßm+
saia æu uau« + Gaauaea« e« 2«a ßaaa e|­ß«. |4

kat hikkup pat haRiveNG kaanamum kallum kat alumellaam
kot hikkat h t havamcheyyum koLkaiyaR REn, kolli kaavalan chol
pat hikkum kalaikkavi paat um per iyavar paat hangaLE
t hut hikkum par aman ir aamaa Nnuchanennaich chOr vilanE 14

Emper umaanaar Sr i Ramanuj achar ya always pr aises t he f eet of t hose who
desir ously and lovingly sing t he pAsur ams of KulasEkhar AzhwAr , t hat ar e laid
out in sweet , simple Tamil wor ds, br inging out t he meanings of saast hr As like
t he nine gems. He, t he One who is unpar alleled and peer less, especially wit h
r egar d t o his r espect f or Bhagawat has, will never ever leave me. Hence, I am
able t o get r id of my sins, aspir ing f or t he Pur ushaar t ham, wit h his gr ace and
t her eby avoiding t he t or t ur ous penance t hat need t o be per f or med st aying on
t he mount ains, or in t he midst of t he sea, or in t he dense f or est s.
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Per umAL Thir umozhi t he wor k of Kulasekar a AzhwAr is equivalent t o Vedas.
Vedas house ever yt hing in it . Even t his wor k does. Pat hikkum kalai.
[ Ext r act f r om Sr i Sadagopan Swami’s wr it e up on Kulasekar a AzhwAr ] Ther e
ar e 105 Bhakt hi-laden paasur ams in Per umAl Thir umozhi housed in t en decads.
The subj ect mat t er of t hese t en decads ar e:
(1) AzhwAr ' s year ni ng t o
wor ship Lor d RanganAt han at
Sr ir angam and celebr at ion of
hi s Bhagavat h Pr AvaNyam
(devot ion t o t he Lor d).
(2) Rever enc e f or t h e
devot ees of Lor d RanganAt han
and year ning t o j oin t hat
B h a g a v a t h a g O s h t i
( aanuk ool y a- Sank al pam) .
Celebr at ion of his Bhaagavat ha
Pr AvaNyam (devout disposit ion
t o t he BhAgavat hAs of t he
Lor d).
(3) Renunci at i on of t he
i mped i ment s t o God -
Realizat ion,AzhwAr ' s par ama
vair Agyam, r ej ect ion of I hika-
Pur ushAr t hams (pleasur es of
t his wor ld)out of his gr eat love
f or t he sacr ed f eet of Lor d
RanganAt han (Pr aat hikoolya-Var j anam).
(4) KulasEkhar a”s moving pr ayer t o t he Lor d of Venkat am f or His DayA t o be
bor n as any t hing on His hills f or r emoval of obst r uct ions t o Moksha Siddhi
(kaar paNyam). Expr essions of His desir e t o have t he sevai of t he Lor d of
“kolli kAvalan”
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Venkat am at all t imes (gopt hr uva var aNam).
(5) AzhwAr ' s t ot al dependence on t he mer cy of t he Lor d of Vit t huvakkOdu and
AzhwAr ' s mahA visvAsam in t he Lor d as a Sar aNAgat han(Aat hma
NikshEpam/ Bhar a NyAsam). Descr ipt ion of t he var iet ies of r elat ionships
bet ween t he J eevAt hmA and t he Par amAt hmA: Mot her and t he helpless
I nf ant , st r aying Husband and Pat hivr at hai, unst eady king and loyal subj ect ,
Cur ing Sur geon and t he sick pat ient , t he st able ship and t he exhaust ed bir d
seeking r ef uge in it in t he middle of t he ocean, t he lif e-giving Sun and t he
Lot us t hat needs it f or it s exist ence, t he lif e giving r ain and t he cr op t hat
depends on it , t he vast Ocean and t he many r iver s t hat ent er int o it
(ananaya Gat hit hvam and Aakinchanyam).
(6) Celebr at ion of Naayaki-Naayaka BhAvam in t he f or m of a Gopi, who never
had any samslEsham (union) wit h t he Lor d expr essing her longing f or Him
(madhur a bhakt hi).
(7) Celebr at ion of t he Mot her -child love t hr ough t he anubhavam of Devaki vis-
a-vis Bala Kr ishNan af t er VasudEvar moved Him t o AaypAdi f or “saf et y”.
The Mot her (Devaki), who had t o give up her own child and her missing t he
Aanandham of enj oying her child gr owing up. Fr ust r at ed Devaki' s lament
about her misf or t une (dour bhAgyam) AzhwAr exper iences t he sor r ow of
Devaki and r elat es it t o his vislEsham (seper at ion) f r om t he Lor d.
(8) Celebr at ion of anot her t ype of Mot her -Child love t hr ough t he j oyous
anubhavam of Kousalai singing lullaby t o her child, Raamachandr an.
MangaLAsAsanam of Thir ukkaNNapur am Per umAL as RaamAvat har an. I n
t his avat hAr am, BhagavAn was not separ at ed f r om His bir t h mot her .
AzhwAr enj oys t he anubhavam of t he blissf ul mot her (Kousalai) singing
lullaby t o her Supr aj a.
(9) Ref lect ion on t he Fat her -Son separ at ion (Lor d Raamachandr an as Son and
Dasar at han as t he Fat her ) and ar t iculat ion of t he sor r ow of t he f at her
af t er t he exile of his dear son. AzhwAr ident if ies himself wit h Dasar at ha
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her e. The lament at ions of Dasar at ha ar e hear t -br eaking. This is AzhwAr ' s
anubhavam enj oying t he Lor d as his put hr an.
(10)The t ent h and f inal decad pr ovides t he climax t o AzhwAr ' s explor at ion of
t he r elat ionship (Sambhandham) bet ween t he Lor d and himself as His
Bhakt han seeking liber at ion f r om t he SamsAr ic ills t o per f or m nit hya
kaimkar yam t o Him. AzhwAr ' s j oy br eaks f or t h in t he f or m of
MangaLAsAsanam f or Thillai Thir ucchit hr akoot a Emper umAn. AzhwAr
visualizes t he Lor d of Dhivya Desam as t he happy Raamachandr an enj oying
t he beaut y of Chit hr akoot am hills wit h Sit hA Pir At t i. AzhwAr uses t he
occasion t o bless us wit h SankshEpa RaamAyaNam (RaamAyaNa Saar am).
This decad is Sr imat h RaamAyana Sar vasavam indeed!

KULASEKARA AZHWAR AND PERI YAZHWAR
kushyat e yasya nagar E r anga yAt r a dhine dhine……
Ever yday King Kulasekar a want ed t o go and visit Sr ir angam and t hr ew would be
gOsham t o commence t he j our ney. Lat er by t he t ime he st ar t s af t er
Ar Adhanam and nit hya kar ma anusht Anam, it would be af t er noon, and he would
be advised t hat next day t hey can plan t o pr oceed. Such was his devot ion f or
RanganAt han.
Similar ly Per iyAzhwAr asked [ af t er AndAL got mar r ied t o and unit ed wit h
RanganAt han] ennudaiya Thir uvar angaRkanRi maRRor uvar r kku ALAvar O’ would
anyone ser ve anyone else ot her t han My Sr i RanganAt han asks AzhwAr .
King Kulasekar a spent most of his t ime only on r eligious act ivit ies and
at t ending discour ses. Once when t he UpanyAsakar was nar r at ing Rama RavaNa
yuddham wher e t he bat t le was going on f or a long t ime and RavaNa was giving a
t ough f ight , kulasEkar a was so much at t ached t o t he st or y and it t he discour se
he or der ed his Ar my Gener al t o immediat ely or ganize t o send t he soldier s,
elephant s and hor ses and t he king was also making himself r eady f or t he bat t le
t o give a helping hand t o Sr i Rama.
The upanyAsakar and all ot her s wer e t ot ally per plexed and could not say
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anyt hing. The upanyAsakar at last came t o t he king and said “O, might y king,
We need not go. The Lor d Rama has alr eady killed r avaNa and is on his way
back t o AyOdhyA f or his pat t AbhishEkam”. That made t he king silent and he
came t o nor malcy; such was kulasEkar A' s bhakt i f or Rama. That was
Bhagawat h pr Emai; Similar t o Per iyAzhwAr ’’s f eeling appr ehensive about t he
evil glances t hat may bef all on t he Lor d when he had appear ed.
The Lor d appear ed wit h MahA Lakshmi in t he sky on t he back of Gar udan t o
wit ness t he honor accor ded t o His dear Bahkt hA and st udent by t he King of
Mat hur ai f or est ablishing His supr emacy (par at hvam) in a scholar ly f ashion
wit h indisput able pr oof s f r om t he VedAs and Upanishads at t he cour t of t he
Paandyan king; t he J oyous AzhwAr was over whelmed wit h concer n and f ear
over t he saf et y of t he Lor d as he dr ank deep t he beaut y of t he Sar aNya
Dampat his, who manif est ed over t he sky. He mar veled at t he par Akr amam of
t he Lor d as he saw t he weapons t hat t he Lor d handles t o punish t he wicked and
pr ot ect His asr it ha j anams. The Azhwar was t ot ally over whelmed by t he gr ace
of t he Supr eme Being, who sanct if ied t he occasion wit h His appear ance in
per son t o wit ness t he celebr at ion over his vict or y at t he cour t . The Azhwar
suddenly got wor r ied about any dhr isht i dhOsham f alling on t he Lor d and
causing Him (Sr iya: Pat hi) any har m. He f or got f or f ew moment s t hat t he
Omnipot ent Lor d could t ake ver y good car e of Himself and f end Himself ver y
well against any undesir able happenings associat ed wit h t he “evil eye” of t he
malevolent people. The concer n t hat pour ed out of t he AzhwAr was like wat er
gushing out of a deep f ount ain. MaNavALa Maamuni under st ood pr ecisely t he
out pour ing of anxious concer n of t his kind and t he deep desir e of t he devot ee
t o int er vene and pr ot ect t he Lor d f r om har m' s way. AzhwAr ' s mood was
descr ibed by Maamuni pr ecisely as ”Ponghum Par ivu”. Maamuni concluded t hat
t his unique anubhavam of t he AzhwAr ent it led him t o be r ecognized as
Per iyAzhwAr .
Though Sage Viswamit hr a had ment ioned t hat : aham vEdmi mahaat hmaanam
r aamam sat hya par aakr amam. . . , I know t hat Rama is t he Mahaat hmaa; He is
t he Par aman Himself .
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Oh Dasar at ha, you t hink he is your son who is j ust 12 year s of age; He is
omniscient ; omnipot ent Lor d. ¦ et c. . . However , when lat er Rama killed
t haadakai, t he r aakshasi. . . Sage was appr ehensive about Rama and blessed t he
Boy Rama. . . Bhadhr am t hE Bhakt HAs may be highly knowledgeable; know
vedant hic saast hr As; r ealize t he Lor d’s Supr emacy and His Par at hvam. When it
comes t o Bhagawat h pr Emai, t hey f or get all t hat and get wor r ied like t he
mot her ’s love f or her inf ant child. They sing magaLaasaasanam f or t he lor d.
Devaki, Vasudevar , t hough had seen and enj oyed Per umAL dar shan when Lor d
Kr ishna was bor n; st ill t hey t ook t he child acr oss t o Nandhagopan. Even if t he
devot ees ar e awar e of t he Par at hvam and Supr emacy of t he Lor d, if t hey ar e
wor r ied and t ake car e of t he Lor d dhivya mangaLa vigr aham f r om t he
scor ching sun, r ains, chilling climat e wit h adequat e pr ot ect ion, t heir devot ion is
immense and is not be const r ued as being ignor ant of His Supr emacy- says
Emper umanar .
Thus Per iyAzhwAr sang Pallaandu f or t he Lor d and many a t ime, he even f or got
t hat he is Per iyAzhwAr himself . Amudhanaar descr ibes Ramanuj a’s involvement
and enj oyment of Per iyAzhwAr her e.
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THE FI FTEENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

ßaaaaa aaa­ Cumm au|u ua­ ,+ Caa­ 2­ ua2­Cma« mu -
uaaaae2«+ u­ ­ae CL« m aau u|(u + ua« eum« aam -
ßuaaa vm ma s Gaauaea« a« u|mm aima a +
aaaa u«|aeaa ßaßa« + e«a Ca« « aau e|«|ßm? |5

chOr aat ha kaat hal per unchuzip paal,chollai maalaiyonRum
paar aa t havanaippal laaNt enRu kaappit um paanmaiyan_t haaL
pEr aat ha vuLLat h t hir aamaa NnuchanRan piRangiyacheer
chaar aa manichar aich chEr En enakkenna t haazviniyE? 15

Due t o his never f ading, never ending f lood of bhat ki f or Emper umaan Sr iman
Nar ayanan, wit h t he appr ehension t hat even He will be subj ect ed t o t he evil
eyes of people cast ing on Him, Per iyAzhwAr sang hymns t o gr eet t he Lor d f or
many many year s, singing pallANdu, pallANdu. This Lor d is always per manent .
Sar var akshakan; and st ill AzhwAr sang and gr eet ed long lif e f or Him,
f or get t ing himself due t o his bhagawat h pr Emai and immense bhakt i.
Emper umaanaar Sr i Ramanuj achar ya always keeps t his gr eat AzhwAr in his
hear t and I shall not j oin t hose who do not t ake r ef uge at t he Feet of
Ramanuj achar ya and who do not hold on t o his kalyANA guNAs as t heir only
suppor t . Af t er being blessed wit h such a t hought , what am I t o gr ieve f or ?
Bhagawaan can never ever get af f ect ed by any dhosham or def ect s. I n spit e of
t his knowledge, due t o gr eat abhimaanam and love f or Him, Per iyAzhwAr had
concer n f or Him since t he beginning. I n Paanyda kingdom, he est ablished His
Par at hvam [ Supr emacy] and immediat ely t her e af t er , when t he Lor d appear ed,
he was concer ned about evil glances. What a gr eat pr Emai! That is t he guNA
one should aspir e f or t he Lor d! That is t he Bhagawat h pr Emai one should pr ay
f or .
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THE SI XTEENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
Sr i Ramanuj a was as much enamour ed of Tir uppavai as he was of t he Lor d,
which ear ned him t he t it le “Tir uppavai J eer ”. Sr i Ramunuj achAr ya r egar ded
t he AndAL’s Thir uppaavai t he ver y essence of t he f our Vedas I t is t he seed of
all Vedas. I t is “Upanishad sAr am”. He himself r ecit ed it ever yday of his lif e
(“soodi-kOdut t haval t ol-ar uLAl vAzhginr a vaLLaL Ramanuj an”), pr oudly
declar ing t o t he wor ld as he went ar ound t he st r eet s of Sr ir angam dur ing his
uncha vr it t hi.
Sr i Per iya Vacchaan Pillai opines t hat AndAL is f ar super ior t o all ot her
AzhwAr s. I f we keep all AzhwAr ’s wor ks as compar ed t o Per iyAzhwAr ’s.
Per iyAzhwAr ’s plat e would go down [ when weighed in a scale of qualit y] ; and as
compar ed t o Per iyAzhwAr ’s andAL’s wor ks would go down due t o it s heavy
weight . I t is t o be r egar ded in nahi nidhA nyAyam. I t only pr aises ANdAL’s
wor k and not t o belit t le ot her AzhwAr ’s wor ks.

THE 16TH VERSE ON EMPERUMANAR’S ENJ OYMENT OF ANDAL’S SRI SOOKTHI
AS BEAUTI FULLY NARRATED BY AMUDHANAAR:

aau e q« m|­ ­a uem aau n s+ a­mmsu a­|ßm-
.m ai« m nam en s+ .m|a ae« aae u|« + .am aa Cum­|-
=u ai« m ua2­ema =La Caa(a aem Caa­ ­mma­ +
eau ai« m em m­ + Gaauaea« e« eu uam«|ßm. (?) |6

t haazvonRil laamaRai t haaznt hu t halamuzu t humkaliyE
aaLkinRa naaLvanN t haLit ht havan kaaNmin ar angar mauli
choozkinRa maalaiyaich choot ik kot ut ht havaL t hollar uLaal
vaazkinRa vaLLal ir aamaa Nnuchanennum maamuniyE. 16

The One who had t he gr eat ness of having placed t he f r agr ant gar land of
f lower s on her head and t her eby made t hem mor e f r agr ant and mor e divine f or
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Sr iman Nar ayanan was Sr i AndAL. The r ecipient of her nat ur al dayA and
compassion was Sr i Ramanuj a, whose br eat h and lif e was only t he t hought s of
Sr i AndAL. And her gr ace. What t his Ramanuj a muni- King among Saint s-did
was: He t ook avat aar a, when t he blemishless, f ault less, Vedas wer e wr ongly
int er pr et ed and misint er pr et ed and wer e complet ely dest r oyed by “ot her ”
r eligious sect s and dar kness engulf ed t he whole wor ld wit h kalipur ushan
r eigning t he whole ear t h; He est ablished t he Vedic t r ut hs unambiguously and
accur at ely, not cont r adict ing wit h any ot her sr ut his/ Vedic st at ement s wit h
his philosophy and pr ot ect ed t he Vedas, t he wor ld (f or m t he dar kness) and
t her eby mankind. (So, you t oo shall t ake r ef uge at His Lot us Feet like me; f or
He has saved you t oo f r om t he dar kness!).
People wer e misled by avaika r eligions and baahya kut hr usht is and wer e not
able t o compr ehend or under st and t hat Sr iman Nar ayanan alone is Par at hvam
[ as unambiguously declar ed and est ablished in Vedas] and He possesses
innumer able kalyANa guNAs wit h dhivya mangaLa vigr aha sr I visisht an. People
wer e get t ing under t he inf luence of Kali pur ushan slowly and st eadily. The Lor d
t ook pit y on t hem and inst r uct ed Bhumi Pir aaTTi being most mer cif ul and
compassionat e on human beings and She t ook avat hAr am as Sr i AndAL as t he
[ adopt ed] daught er of Per iyAzhwAr . She appear ed in his nandha vanam near
t huLasi plant . Her wonder f ul wor ks Thir uppaavai and Nacchiyaar Thir umozhi
ar e t he essence of Vedas and ar e t hus able t o t each people about His glor ies
and save t hem f r om t he hands of Kalipur usha. They ar e so sweet t o r ecit e and
enj oy. Wit h such simple chast e Tamil, t he Lor d decided t o save t he humanit y.
The ent ir e Sr ivaishnava doct r ine and philosophy, r eligious pr act ices ar e
declar ed in Thir uppavai. The love f or t he Lor d is declar ed so well in Nachiyaar
Thir umozhi and sr ivaishnava sampr adayic concept s ar e subt ly expr essed
t her ein. I t is t he Lor d who t hen made Ramanuj a appear t o expound t hese
concept s of Thir uppavai and Nacchiyaar Thir umozhi of AndAL as t he essence
of Bhagavat h vishayam and Upanishad Tr ut hs and pr opagat e t he same as Sr i
Ramanuj achar ya’s inst r uct ion. He is r ever ent ly called as Thir uppavai J eer .
Emper umAnAr ’s mot her was called BhoodEvi. BhUdEvi ANdAL her self per haps
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appear ed t o give bir t h t o Ramanuj a.

“pallANDu kAppidum pAnmaiyan”
She is also called as Ramanuj a’s younger sist er . [ Per umpudhoor maamunikku
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pinnaanaaL vaazhiyE] Thus she was in his mind always and t hus enabled him t o
pr opagat e her wor ks which ar e vedic t r ut hs. Thus he cr ushed t he Kali
pur ushan’s inf luence in t his wor ld.
Sr i Nammaazhwaar had declar ed t his kali pur usha conquer ed by Ramanuj a
much bef or e Emper umaanaar ’s ar r ival:
“Poliga Poliga Poliga Poit r u valluyir saabam” and hence r ej oice. . . ! Rej oice. . !!
And r ej oice. . !! -
“Poliga. . . ! Poliga. . . ! Poliga. . . !”
When Emper umaanaar had come t o t his wor ld as our Lokaachaar yan, Kali will
get cr ushed and t her e will be only good and no inf luence of Kali pur usha.
Emper umAnAr is even addr essed as AndAL' s elder br ot her .

“sooDik koDut t havaL”

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“t haN t amizh neelan”

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THE SEVENTEENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
At f ir st , Amudhanaaar ment ioned about Nammaazhwaar and Thir umangai
AzhwAr due t o Emper umaanaar ’s ext r ador dinar y abhimaanam and devot ion,
r ever ence t owar ds t hem. Now all aazhwaar s ar e being glor if ied one by one and
hence amudhaanaar now t akes up [ again] Par akala, Par aankusar . Like AndAL,
Neelan [ Thir umangai AzhwAr ] sang mor e ver ses in naaykiA bhAvam and sang
madal ver ses.
THE 17TH VERSE ON EMPERUMANAR’S ENJ OYMENT OF PARAKALA [ THI RUMANGAI
AZHWAR] :

m«|maa smam am mn aieu + G« um am Cuam a aiLeu -
a«|maa u«u + ae e um ea ni« +2«a + a2­uaeu -
a«|ma2«a ae au|u Cam a n ­« a«a æ+ v­ai­ -
G«|ma2«+ em am Gaauaea2« en s em ai«ßa. |1

muniyaar t huyar angaL munt hilum inpangaL moyt ht hit ilum
kaniyaar manamkaNNa mangain^in Raanaik kalaipar avum
t haniyaa Nnaiyait ht haN t amizcheyt ha neelan Ranakkulakil
iniyaanai engaL ir aamaa NnuchanaivanN t heyt hinar E. 17

Emper umaan- bhakt har Avi Per umAL- t he Lor d of Thir ukkaNNamangai- t he
Lor d being pr aised by t he Vedas- t he unpar alleled, huge male elephant like
Emper umaan- in t he st anding post ur e was sung by Neelan - Thir umangaiAzhwAr
so beaut if ully t o t he gr eat sat isf act ion quenching t he t hir st of Bhagawat has
f ully wit h his pAsur ams in Tamil,t hat ar e vedic t r ut hs in Simple cool and chast e
t amil. Sr i Ramanuj achar ya. , who is f ond of and r ever es highly of t his
Thir umangai AzhwAr , is my Mast er . The gr eat ness of all Bhagawat has who
r each Sr i Ramanuj a as t he only r ef uge is: What ever sor r ows/ unhappy event s
st r ike, t hey never get depr essed and wor r y about t hem t hinking “oh no! I do
not have t his pr oblem, et c. . . ” nor do t hey j ump wit h j oy when t her e is a f lood
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of happy event s in t heir lives. They ar e such par amaikaant hins. (Thus, if you
have t aken r ef uge at t he Lot us Feet of Sr i Ramanuj a, you t oo need not f eel
unduly per t ur bed by t he happy/ unhappy event s happening in your lif e!)
Thir umangai AzhwAr consider ed being unit ed wit h t he Lor d as swar gam and
being away f r om Him as nar akam [ Hell] . He t ook t he r ole of Par akaala naayaki
and sang ver ses expr essing her languishing and suf f er ing f r om t he pangs of
separ at ion. Emper umAnAr , who consider s ever yt hing else ot her t han t he Lor d’s
lot us Feet as mer e blades of gr ass, involves himself wit h t he wonder f ul ver ses
of Thir umangai AzhwAr . Same is applicable t o t he disciples of Ramanuj a. For
t hem, being wit h him [ Sr i Ramanuj a] is sukham [ pleasur e] and being away f r om
him is pain. They always desir e t o be wit h Sr i Ramanuj achar ya.
Thani aanaiyai- Unpar alleled lone [ oppAr mikkAr illaadga maa, aayan] male
Elephant - The Lor d of Thir ukkaNNamangai- Bhakt har Avi- Per umAL [ The lif e
[ aavi] of devot ees] . This is also applicable t o Sr i Ramanuj a as well.
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THE EI GHTEENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
Above all AzhwAr s, Sr i Ramanuj a’s devot ion and r espect , love f or
NammAzhwAr is much mor e- shows Amudhanaar . Ther e is not hing equal t o Sr i
SaTakOpar ’s most wonder f ul divine t housand ver ses t hat ar e not hing but
Upanishadic t r ut hs. The Upanishads t hat ar e highly complex, and ar e in Veda
bhAshA, Sanskr it language much dif f icult f or a commoner t o even r ead [ let
alone under st and] , even if one is qualif ied wit h t he r ight Var na All such inner
and esot er ic meanings and declar at ion of t r ut h is ver y beaut if ully and
explicit ly declar ed in sweet Tamil ver ses by NammAzhwAr . And t hat can be
seen and enj oyed in ever y single ver se of His. Hence Amudhaar t akes up t hr ee
beaut if ul ver ses on Emper umAnAr ’s enj oyment and devot ion t owar ds
Nammaazhwaar .

THE 18TH VERSE ON EMPERUMANAR’S ENJ OYMENT OF NAMMAAZHWAAR:

em am æ .a|m uema2m+ .m|au G« au|ua­ -
Cam am æ v­ai­ emu + aLßaau2«a + ain eaæm ßm-
Cum am æ Geaæu Cua|mea a ea vm|a aCm­ ­au +
vm am æ vaeu + Gaauaea« eu vms2eßm. |8

eyt haR kar iya maRaikaLai aayir am in_t hamizaal
cheyt haR kulat hil var umchat a kOpanaich chint haiyuLLE
peyt haR kichaiyum per iyavar cheer ai uyir _kaLellaam
uyt haR kut havum ir aamaa Nnuchanem uRut huNaiyE. 18

NammAzhwAr blessed t he wor ld wit h His Divine pAsur ams t hat ar e t he
essence of not -easy-t o-under st and Vedas, in sweet , simple Tamil wor ds easily
under st andable by ever yone.
For ot her r eligious people (saTar s- aj ~nAnis), he st ood opposit e t o t hem, and
was called SaTakOpar , t hus. Sr i Madhur akavi AzhwAr was blessed t o have Sr i
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SaTakOpar always f ully in his mind as his AchAr ya. Sr i Ramanuj achar ya-
Emper umaanaar , who gr acef ully blesses and nar r at es t o all his sishyas always
about t he gr eat ness of Madhur akaviAzhwAr [ who always has only Sr i
Sat akOpa in his hear t and sur r ender ed t o him wit h achar ya nisht ai] , is my only
suppor t and r ef uge [ in t he f oot st eps of Sr i Madhur akavi Azhwaar ] .
On ot her AzhwAr s, pr obably Emper umaan, manif est ed in t he soor is, who t ook
bir t h as t hose aazhwaar s. [ anupr avEsam] . Thus He composed t hese ver ses of
ot her AzhwAr s.
poor vOt hpannEshu bhoot hEshu t hEshu t hEshu kalow pr abhu:|
anupr aviSya kur ut hE yat h sameehit hamachyut ha: | |
Unlike t hat , Namaazhwaar t ook his avat har am in or der t o sing Tamil veda alone,
and f r om t he day one af t er he r ealized t he r ight t ime t o commence his
composit ion, he st ar t ed singing t hese ver ses wit h his j Ot hi vaay. That is why is
addr essed as aayir am in t hamizhaal seydhaRku ulagil var um Sat akopana?
Madhur akavi is r ef er r ed t o r ever ent ly as per iyavar seer ai. He is consider ed as
t he Elder , because he has r elaised t hat Achar ya nisht ai is much super ior t o
Bhagavat h nisht ai. Hence he is much above t he r est . Per iyavar . His glor ies ar e
always t hough of and cont emplat ed by Emper umaanaar . His pat h of Achar yan
Thir uvadi alone is t he means and t he Goal is t he older pat h and is t he Gr eat
pat h. t holvazhiyE nalvazhi. . That ’s why f or us also, Achar ya nisht ai,
[ Sur r ender ing t o SadhAchAr yan Thir uvaDi alone] is t he only way f or us. He
alone is our r ef uge. For us, t hus Sr i Ramanuj achar ya alone is our r ef uge says
Amudhanaar . Anukal pabhoot hamur abhi t t hdhadham sat hAm Sar aNam
yat heendhr a char aNam vr uNeemahE. . . Because he t ook t he gr eat est nisht ai
[ pat h] he is Per iyavar . Also he is older t han nammaazhwaaar in age. Hence may
be called as per iyavar . But t hat is not impor t ant f or us.
[ Sr i TV Venkat esh adds:] Br ahma Sut r As ar e not hing but t he essence of t he
vEdAs and t he upanishads.
Sr i RAmAnuj a wr ot e comment ar y f or t his, which is known as Sr i BhAshyam.
Nobody has been able t o challenge t he int er pr et at ions made by Sr i r AmAnuj a
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on t he Br ahma Sut r as. SwAmy azhagiya maNavALa per umAL nAyanAr , in His
magnum opus “AchAr ya Hr udayam” (This is an unpar alleled wor k, which
descr ibes t he ent ir e t hir uvAzimozhi wit h r espect t o t he r ahasyAs ent r ained in
it ) says t hat idhu koNdu Sr i bhAshaykAr ar sUt r angaLai or unga viduvar . I t
means, Sr i RAmAnuj a explains t he br ahma sUt r as wit h t he help of AzhwAr ' s
wor ks.
Sr i Vachana BhooshNam a ver y aut hent ic r ahasya gr ant ha by Sr i piLLai
lOkAchAr yar (I ncident ally he is t he elder br ot her of t he above r ef er r ed Sr i
azhagiya maNavALa per uMaL nAyanAr ) gives, vivid r ef er ences t o many
AzhwAr ' s wor ks r egar ding t he love t hat should shown t o all kinds of human
cr eat ions. He even compar es t he vEdas t o AzhwAr ' s wor ks in t his aspect .
[ Thanks t o Sr i Venkat esh]
I n dEsika pr abhandam, Swamy dEsika br ings t his point out clear ly by saying
t hat seyya t hamizh mAlaigaL nAm t heLiya Odhi, t heLiyAdha maRai nilangaL
t heligindr OmE. Means, t he AzhwAr ' s wor ks, gives out t he clear meaning of
t he, ot her wise dif f icult t o under st and por t ion of t he vEdAs.
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THE NI NETEENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
Above all AzhwAr s, Sr i Ramanuj a’s devot ion and r espect , love f or
NammAzhwAr is much mor e- shows Amudhanaar . Ther e is not hing equal t o Sr i
SaTakOpar ’s most wonder f ul divine t housand ver ses t hat ar e not hing but
Upanishadic t r ut hs. The Upanishads t hat ar e highly complex, and ar e in Veda
bhAshA, Sanskr it language much dif f icult f or a commoner t o even r ead [ let
alone under st and] , even if one is qualif ied wit h t he r ight var na. All such inner
and esot er ic meanings and declar at ion of t r ut h is ver y beaut if ully and
explicit ly declar ed in sweet Tamil ver ses by NammAzhwAr . And t hat can be
seen and enj oyed in ever y single ver se of His. Hence Amudhaar t akes up t hr ee
beaut if ul ver ses on Emper umAnAr ’s enj oyment and devot ion t owar ds
Nammaazhwaar . Second one of t hese t hr ee is t his 19t h ver se.

vmCumm Ca­ emu an eaæu aaæu + vma æmeu -
Cem|am µuam naaeu + uam« e|mm aima a -
Cnm|amu Can au|u .aeßu e« m Gn n e|­a ßaaa +
.m|aa ni« m,+ Gaauaea« e«a æ .amßa. |9

uRuper uNY chelvamum t hant haiyum t haayum uyar _kur uvum
veRit har u poomakaL naat hanum maaRan viLangiyacheer
nNeRit har um chent hamiz aar aNa meyenRin^ neeNilat ht hOr
aRit har a ninRa,ir aamaa Nnuchanenak kaar amut hE. 19

Emper umaanaar - Sr i Ramanuj achar ya-st ood like a r ock declar ing t he t r ut h
about NammAzhwAr ' s Thir uvaaymozhi saying “Thir uvaaymozhi is t he limit less,
unbounded wealt h; always car ing, loving Fat her ; Mot her who always t hinks of
our well being and good; AchAr yan (t eacher ) who mer cif ully and most
compassionat ely cor r ect s us f or our benef it s and bet t er ment and it should be
only Sar vEshwar an Sr iman Nar ayanan Himself , whom we desir e t o ser ve f or ,
due t o AchAr yan' s upadEsam and gr ace. Such is t he gr eat ness of
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Thir uvaaymozhi, Tamizh vEdam, of NammAzhwAr , which he sang due t o t he
gr ace of Sr iman Nar ayana. Such Emper umaanaar , who declar ed t his gr eat est
t r ut h about Thir uvaaymozhi, is t he sweet est insat iable nect ar [ par ipoor Na
amr ut ham] t o me and always gives happiness t o me limit lessly.
mat hA pit hA yuvat hayas t anayA vibhUt hi:
sar vam yadhEva niyamEna madhanvayAnAm
Adhyasya Na: Kulapat her VakuLAbhir Amam
Sr imat h Tadhangr i YugaLam pr aNamAmi Moor dhnA
— [ 5t h ver se of St hOt hr a Rat hnam]

“Aar aNa mARan”
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For me and all t hose associat ed wit h me, Swamy NammAzhwAr is always t he
Mot her , Fat her , pr ogeny, wif e and all ot her wealt h. At t he most beaut if ul pair
of Thir uvadis of t he emper or of our Kulam, Swamy NammAzhwAr ador ned wit h
f r agr ant VakulA f lower gar land, adiyEn salut es t hose holy f eet wit h my head.
Alavandhaar [ Sr i Yamuachar ya] had consider ed Nammaazhwar ’s lot us f eet
alone as t he Mot her ; Fat her ; car ing spouses, and ever yt hing Sar va vidha
bandhu is only His lot us f eet . Why? Because his sweet t amil ver ses ar e our r ich
wealt h. Saa hi sr eer amr ut hA sat hAm. He alone is t he Achar yan who r emoves
t he dir t f r om our minds; dispels dar kness and clear er s our hear t s and minds
wit h vedant hic t r ut hs easily under st ood. His ver ses [ as shabdha br ahmam]
alone ar e t he way and t he Goal as well. Emper umAnAr Sr i Ramanuj a’s main
obj ect ive is t o glor if y and pr opagat e such most wonder f ul ver ses of
Thir uvaaymozhi due t o enor mous mer cy and gr ace on us. He is Par amaachaar yan
and He is Sar valokahit haishi. He alone is our r ich pr ecious ext r aor dinar y
wealt h and sweet est insat iable nect ar - says Amudhanaar .
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THE TWENTI ETH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
Again in t his t amil ver se, Amudhanaar ment ions t hat due t o Nat hamuni’s
immense enj oyment of Nammaazhwar ’s sr eesookt his, Emper umAnAr - Udayavar
is devot ed deeply t o Sr iman Nat hamuni.

20TH VERSE ON EMPERUMANAR’S ENJ OYMENT OF NAMMAAZHWAAR:
.au Cuau|­ Ca« æmeau u|aa« ,+ .maa aimeam -
naa au|u|« + Gea vea n ßaaa aL æ+ G«|mea au -
a eau um|« m vm æu a ­m Caam naam«|em+ Cnm aa­ -
eaa|u umæu + Gaauaea« e« a« uaniaißm. ?o

aar ap pozilt hen kur ukaip pir aan,amu t hat ht hir uvaay
eer at h t hamizin ichaiyuNar nN t hOr _kat ku iniyavar _t ham
cheer aip payinRuyyum cheelangoL naat ha muniyain^enchaal
vaar ip par ukum ir aamaa NnuchanenRan maan^it hiyE. 20

Sweet est lovely cool Thir uvaaymzohi came out of t he Divine beaut if ul mout h of
NammAzhwAr . Sr i Nat hamuni consider s himself belonging t o all t hose who sing
t he pAsur ams of Thir uvaaymozhi lovingly and devot edly; he immer ses himself
in t he qualit ies of Bhagawat has who r ecit e Thir uvaaymozhi. Similar t o a ver y
t hir st y per son dashing int o a pond and hur r iedly, cont inues t o dr ink
incessant ly, Sr i Ramanuj achar ya placed Nat hamuni in his hear t , dr ank him
lovingly and enj oyed gr eat ly. Such gr eat Sr i Ramanuj a is my indest r uct ible
limit less huge wealt h.
Madhur akavi AzhwAr r ealized and enj oyed Nammaazhwaar ’s sweet chast e
Tamil ver ses. Wit h t he help and t eaching of t he lineage f r om t hose who wer e
devot ed t his Madhur akavi AzhwAr , Sr iman Nat hamuni enj oyed t he t en ver ses
of KanninunchiRut haambu and t he t en ver ses on
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Ar A amudhE ver ses. HE was so mesmer ized by t he sweet ness of t hose ver ses
t hat he cr aved f or t he r emaining of t hose t housand ver ses, not sat isf ied wit h
t he j ust t en ver ses of Thir uvaymozhi.
* KanninunchiRut haambu and Sr iman Nat hamuni
Since Sr iman Nat hamuni was a yogi, he medit at ed on Swami Nammaazhwaar ’s
lot us f eet r ecit ing t he 11 ver ses of KanninunchiRut haambu about 12000 t ime’s
non-st op. He had saakshaat hkaar am [ seen physically] of Swami Nammaazhwar
himself t hen and t her e. Swami blessed Sr iman Nat hamuni not only wit h his
ver ses; but also t he r emaining ver ses sung by ot her AzhwAr s.

“Nat hamuni, YAmunamuni”
Swami Nat hamuni wit h such a bhageer t ha pr ayat t hnam [ huge and enor mous
ef f or t s] obt ained t hese 4000 ver ses; and also t aught his sishyas wit h
abhinayam, and r hyt hms, [ t haaLam vazhangi t hamizh maRai innisai t handha
vaLLal] ; and est ablished Ar ayar sEvai at Sr ir angam.
Sr iman Nat hamuni t hus immer sed himself int o t hese sweet ver ses; est ablished
and pr opagat ed t he same. Swami also wr ot e Nyayat at t vam, Yoga r ahasyam et c.
Thus he became j agadhaachar yan and his j nAna bhakt i vair Agyam wer e
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amazing. Swamy emper umAnAr Ramanuj achar ya enj oyed cont emplat ing on t he
wonder f ul glor ies of such gr eat est Sr iman Nat hamuni and mediat ed on his
lot us f eet all t he t ime. Such Gr eat est emper umAnAr alone is our immeasur able
wealt h.
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THE TWENTY FI RST VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
I n t his ver se, Amudhanaar enj oys Ramanuaj char ya’s devot ion t o t he gr andson
of Sr iman Nat hamuni, namely Yamunachar yar also called as Alavandhaar .
Ramanuj a held on t o t he lot us f eet of Yamunachar ya as t he only r ef uge.

THE 21ST VERSE ON EMPERUMANAR’S REVERENCE TOWARDS HI S PRAACHARYAN
SRI YAMUNAACHAARYA.

niaiemu Cuau|æu mai­ e« m+ n aa au eaa­ um m|a -
saiam m v­ai­ sem ai« m|ß­« + G«| s¡m Cnm|ßaa -
eaiaL æ Geme« mm2«a seme« G2emLmau +
aaiCum meLm+ Gaauaea« e« 2«a aaa a«ß«. ?|

nit hiyaip poziyum mukil_enRu neesar _t ham vaachalpaRRit h
t hut hikaR Rulakil t huvaLkinRi lEn init h t hooyn^eRichEr
et hikat kiRaivan yamunait h t huRaivan iNaiyat iyaam
kat hipeR Rut aiya ir aamaa Nnuchanennaik kaat ht hananE 21

Pr ist inely pur e anushTaanaseelar - (one who st r ict ly adher es t o saasht hr as and
anusht anams), t he Chief of saint s of Sr ivaishnavas is Sr i Yamunachar yar - Sr i
Alavandhaar . Emper umaanaar - Sr i Ramanuj achar ya, who is blessed t o be Lot us
Feet of Yamunachar yar , saved me. Hence, I shall never ever pr aise t he lowly
human beings who ar e f ull of ahamkar a, mamakar ams (I and mine), saying “you
ar e like t he r ainy cloud t o shower us wit h wealt h”, et c. . .
Though he was given half t he kingdom, and was addr essed as Ala vandhaar a
[ t he one who came t o r ule me] ; having r uled t he kingdom and enj oyed r oyal lif e;
st ill he f or sake ever yt hing and t ook sanyaasam. Not j ust t hat he was adher ing
t o gr eat est and st r ict est yat heeswar ar ’s anusht Anam [ in spit e of t he past r iyal
comf or t s] ; His j nAna bhakt i vair Agyam wer e indescr ibable. Taking r ef uge of
His lot us f eet , Emper umAnAr was devot ed t o YamunAchAr ya f ully. Af t er being
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saved by such gr eat est Ramanuj achar ya, would I ever go and pr ay t o some
lowliest soul her eaf t er ? I never used t o t hat even bef or e. Why at all now?
[ Even I do not t ake sanyaasam; I can st ill adher e t o vaidika anusht Anam and
lear n t o have sampr adaya j nAnam. Not hing wr ong wit h t hat One need not be a
sanyaasi]

“yamunait t huRaivan”
[ Sr I Sat akopan Swami adds:] I n t he Gur u Par ampar aa sect ion of his magnum
opus, Swami Desikan paid t r ibut e t o Alavandaar , his composit ions and his line
of disciples. {Alavandaar had f if t een well known disciples, who t ook r ef uge in
him. He also blessed us wit h t he f ollowing illust r ious wor ks, which inspir ed
Swami Desikan:
(1) Aagama Pr aamanyam
(2) Pur usha Nir nayam
(3-5) Siddhi Tr yam cont aing At ma Siddhi, I swar a Siddhi and Samvit Siddhi
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(6) Git aar t ha Sangr aham
(7) St ot r a r at nam and
(8) Cat hu: Sloki on Maha Lakshmi t o r emind us about her unique r ole in
Pr apat t i}.
The ver se begins wit h t he wor ds: Ennuyir t ant alit t havar ai char anam pukki.
Her e Swami salut es t he line of Achar yas f r om Ramanuj a, Per iya Nambi,
Alavandaar , Manakkal Nambi, uyyakkondar , Nada Muni, Nammazhwar ,
Vishwaksenar , Maha Lakshmi and Sr iman Nar ayanan. He says t he Achar yas like
Alavandaar pr ot ect ed him by r evealing t he knowledge t hat his At maa was
Seshan t o t he Lor d.
I n anot her ver se in RTS exclusively devot ed t o Alavandaar , Swami st at es t hat
he is t he Dasa of Alavandaar and he will not t her ef or e st udy any Sast r ast hat
ar e not t r ue t o his t eachings.
Neelavandhu I nr u Vidhi vahayaal Ninaivu Onr iya Naam
Meela Vandhu I nnum Vinai Udambu Onr i Vizhundu Uzhalaat hu
Aala Vandar ena Venr u Ar ul Thant u Vilangiya SI r
Aalavandaar adiyom padiyom ini ilvazhakkeh
I n t his long and t or t uous Samsar a, we have over aeons wander ed and f inally
due t o t he gr ace of t he Lor d have at t ained discr iminat ing knowledge. To avoid
r ebir t h in t his wor ld and at t aining anot her body due t o t he Kar mas, we have
t aken r ef uge in Alavandaar and his t eachings. We will t her ef or e not have lower
bir t hs and we have declar ed our ser vit ude (Dasat vam) t o Alavandaar . He has
conquer ed t he opponent s wit h ill views and has come as it wer e t o pr ot ect t o us
f r om t he misf or t unes associat ed wit h t he t r avails of Samsaar a. Af t er t hus
becoming his Dasas, we will not engage in t he st udy of f r uit less and imper f ect
[ ot her ] Sast r as anymor e and be misled.
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THE TWENTY- SECOND VERSE OF AMUDHANAAR’S I RAAMAANUSA
NOORRANTHATHI :

Thus f ar about Emper umAnAr bhakt i t owar ds AzhwAr s / Achar yaayas:
Emepr umAnAr [ as ment ioned in ear lier ver se] t ook r ef uge at t he lot us f eet of
Yamunai t huRaivan- Yamunachar ya. Hence he has immense bhakt i t o t he Ot her
[ Or iginal] Yamunai t huRaivan? Namely KaNNan- Lor d Kr ishna. He is
t heer t t han- t he One who pur if ies. He is Par amaachar yan. He is Saadhu
r akshakan; He is J agadhAchAr yan. His only obj ect ive is t o save t he Go, Gopa,
Gopikas. He used t o play wit h t hem in t he banks of Yamuna and t hus is called
Yamunai t huRaivan.
He saved t he f olks f r om t he poisonous of Kaalingan and pur if ied Yamuna also.
Thus He is t he t heer t t han. That ’s why Kr ishnan has a gr eat liking f or Yamunai
t huRaivar also. . f or his bhakt i, j nAnam and vair Agyam. How? I t is an
int er est ing anecdot e:
[ Ext r act f r om Sr i Dileepan' s wr it e up] Af t er Sr iman Nat hamuni only Thir u
Kur ugai Kavalappan had t he knowledge of Asht angayoga r equir ed f or t he
per f or mance of Bhakt i Yoga. The last per son known t o have per f or med t his
yoga in t his yuga is t his saint . The incident of Sr i Alavandhar meet ing Sr i
Kavalappan is a f ascinat ing one.
Sr i Manakkal Nambi sent Sr i Alavandhar t o Kavalappan t o st udy t he yoga.
When he ar r ived, Kavalappan was in deep medit at ion wit h Bhagavat h
Sakshat kar am (dir ect vision). Suddenly he (Sr i Kavalappan) woke up and asked
whet her t her e was any descendent of “sot t ai kulam” pr esent in t he vicinit y.
Alavandhar being one answer ed, “adiyEn”. And, he enquir ed how Sr i Kavalappan
guessed his pr esence. For t his Sr i Kavalappan explained t hat dur ing his
medit at ions KaNNan’s at t ent ion is never dist r act ed by anyt hing. But on t his
occasion KaNNan was not paying at t ent ion t o Kavalappan. I n st ead, Sr iman
Nar ayana was moving about and t r ying t o t ake a peak behind Kavalappan. This
could happen only if a descendent of Sr iman Nat hamunigal was pr esent behind
him. That was t he gr eat ness of Yamunait huRaivar .
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And t hat is t he GREATNESS of Par amachar yan KaNNan. Hence Sr i
Ramanuj achar ya lost himself t o KaNNan’s kalyANa guNAs. And t hat is not
sur pr ising.
KaNNan kaNNalladhu illayOr kaNNae. . kr ushim j ushaamahE kr ishNat hr ushNa
t at t hvamivOdhit ham. .
The per sonif icat ion of Kr ishna bhakt i was Nammaazhwaar . Thus our
Sr ivaishnava achar ya/ azhwaar s wer e r esplendent wit h Kr ishna bhakt i. That is
also due t o t he Kr ishNa avat hAr am wher ein He declar es Himself t ime and
again t hat He is Par adevat ha and He is Supr eme Lor dship and none else cr yst al
clear . How?

LET US ENJ OY THE 22ND VERSE
aaa a aiea maeu aa|maa aaeu + a«eu ma ae -
m a a aiæu ßuaLæu Ceu uu msaiL (+ m e­æu -
µa aeß«1 e« m ßuam m|L eae« u|euCuama a+
a a a a2« ea su + Gaauaea« e« a« ßaueeu ßu. ??
kaar t t hikai yaanum kar imukat h t haanum kanalummukkaN
moor t ht hiyum mOt iyum veppum mut hukit t u moovulakum
poot ht hava NnE!enRu pORRit a vaaNan pizaipoRut ht ha
t heer t ht hanai yEt ht hum ir aamaa NnuchanenRan chEmavaippE. 22

Kaar t hikEyan- Subr ahmaNyan, Gaj amukhan- Vinayakan, Sivan, Dur gaDevi wer e
all chased away, showing t heir backs, when t hey came t o suppor t VaaNaasur an,
dur ing his bat t le wit h Emper umaan Sr iman Nar ayanan. They all pr aised t he
gr eat ness of Lor d Sr iman Nar ayanan saying “Oh t he Cause of all t hr ee
wor lds!” (“Kaar aNa bhUt hanE!”), and hence, Lor d par doned t he asur an (and lef t
him alive af t er cut t ing his shoulder s). Emper umaanaar - Sr i Ramanuj achar ya,
who pr aises such gr eat est Lor d, always, is our invaluable saved wealt h f or our
pr ot ect ion. [ Why do we have t o wander and sear ch as t o who is t he Supr eme
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and t hen r ealize like VaaNan? I nst ead, get t o know st r aight away and seek
Emper umAnAr Ramanuj a’s lot us f eet t o r each Him] . Banasur a was a t housand-
ar med asur a. Banasur a was a power f ul and t er r ible asur a. All people even t he
king of ear t h and devas wer e af r aid of him. Bana was a devot ee of Rudr an.
Banasur a had a beaut if ul daught er named Usha. When Usha gr ew up, number of
pr oposals came f or her mar r iage but Banasur accept ed none. Usha one day saw
a young man in her dr eam and f ell in love wit h him. Chit r alekha was a f r iend of
Usha and daught er of minist er of Banasur a. She was a t alent ed lady who
helped Usha t o ident if y t he young man seen in t he dr eam of Usha. He was
Anir uddhan t he gr andson of Kr ishna. Chit r alekha t hr ough super nat ur al power s
abduct ed Anir udh f r om t he palace of Kr ishna and br ought him t o Usha. When
Kr ishna knew it he came wit h a huge ar my and at t acked Banasur a. Ther e was a
sever e bat t le. Shiva helped Banasur a by coming wit h his whole f amily of
Subr amanya, Vinayaka and even his devi. This is f ound in Sr imad Bhagavat ham.
Kr ishna ef f or t lessly won in t he bat t le and chased Subr amanya, Vinayaka and
ot her s r un away f r om t he bat t le f ield.
When Kr ishna def eat ed Rudr a in t he bat t le, BaNasur a seeing t hat r ealized
t hat his suppor t er s ar e not t he ult imat e. I t is Kr ishna who is mor e power f ul.
Hence he t ook t he f ight on himself . When Kr ishna t r ied t o kill him wit h his
Chakr A, Rudr an pr aised Kr ishna and asked him t o spar e his lif e. Kr ishna mer ely
cut his t housand shoulder s. He t hus spar ed Bana' s lif e on Siva' s r equest but
cut of f all but f our of his ar ms. Kr ishna excused Bana and mar r ied Usha and
Anir udh.
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THE TWENTY- THI RD VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :
He is my immeasur able wealt h- I had said. Why did I say t hat ? I am being so
self ish. I have never even t hought of t his belit t ling his glor ies. Thus,
Amudhanaar f eels shining wit h his naichyaanusant hanam.

THE 23RD VERSE:

eeu uam ea« Cuamm e« m,+ n­ ­« ua u«a aaa ßa-
eu ßuasu eea æu Gaauaea2«+ Gmni­a ai­ -
qu uaa G­aa vme|2«ßm« em a Cnm ai­ eea s+
mu ßuasu eau a se« + e« su Gs.e« Cuam uau a ßa1 ?3

vaippaaya vaanpor uL enRu,nal lanpar manat ht hakat ht hE
eppOt hum vaikkum ir aamaa Nnuchanai ir unNilat ht hil
oppaar ilaat ha uRuvinai yEnvancha nenchilvait ht hu
muppOt hum vaazt ht huvan ennaam it hu_avan moypukazkkE! 23

“Apat h r akshakan” - That ' s how Sr i Ramanuj a is consider ed as, by t he
Bhagawat has and ar e kept ver y saf ely wit h all pr ecaut ions in t he cor e of t heir
hear t s at all t imes dur ing day and night , as a t r easur e lovingly.
About such Sr i Ramanuj a, I , t he lowly self , t he one who is addr essed as “t he
wor st sinner , t he likes of whom can not be f ound in anyone else”, have
at t empt ed t o pr aise at all t imes days and night s, wit h a pr et ension of sincer it y
(t hough not in t he mind!) (I have an appr ehension t hat ) will it do any har m t o
His gr eat est glor ies? (What humilit y!)
Good hear t ed people- devot ed per sons- t hey all r et ain Ramanuj a in t heir
hear t s; seeing t hat - t his st one hear t ed one? ValvinaiyEm- t he incor r igible
sinner - has also placed him in my hear t ; and seek t hat he is my wealt h. What a
pit y! How self ish am I !
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Wit h t hat , He is st aying at an inappr opr iat e place and it would do har m as well
per haps. [ I n 27t h ver se also t he same sent iment is r ef lect ed; t her e Swami’s
sowlabhyam is glor if ied. Her e, Amudhanar ’s naichyanusant hAnam is ment ioned] .
Giving him apakeer t t hi a bad name also is my papam- says Amudhanaar .
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THE TWENTY- FOURTH VERSE OF AMUDHANAAR’S I RAAMAANUSA
NOORRANTHATHI :

While r eading and r ealizing VaaNNan episode, one not only under st ands t he
Par at hvam; also t he Naast hika vaadham, nir eeswar a vaadham all would get
ext inguished. All such ar gument s would become f alse. Emepr umAnAr dest r oyed
all such ar gument s quot ing Vedant ha saast hr As, logic, as pr amANams [ valid
pr oof s] . Thus Emper umAnAr alone is t he vaippaaya vaan por uL. . . The One
wor t hy of being r et ained [ in hear t by scholar s and devot ees] ; how he dispelled
and cr ushed t he ot her r eligious doct r ines. Amudhanaar enj oys all of t hese
her e. All t imes, pr aise Emper umAnAr ; why t o t hink of what good it does t o you.
. .

Cuam a a Cen a e|2«ma­ u­ eL­ Caamu m a s,+.as­ -
em a Caau|n ßa« m«nam am e­ ­au ,+ G« m ae (ma n ßa« -
Cuam a aeu ßuam mu u2­a aumm am ni­a ae|ma +
eaa a Cum m ma«a s+ Gaauaea« e« eu aaaa« 2«ßm. ?4

moyt ht havenN t heevinai yaalpal lut alt hoRum moot ht hu,at hanaal
eyt ht hozinN t hEnmuna naaLkaLel laam,inRu kaNt uyar nt hEn
poyt ht havam pORRum pulaichchama yangaLn^ilat ht haviyak
kait ht hameyNY NYaanat ht hu ir aamaa Nnuchanennum kaar _t hannaiyE. 24

For ages, t ime immemor ial, f or so many bir t hs, I had been suf f er ing f r om
samsaar ic af f lict ions and kar mic diseases, gr ieving t er r ibly wit h sor r ows and
pains r ight f r om t he f oet us st age unt o t he deat h bed (in ever y bir t h), wit h
t r emendous kar ma bhandhams, t hat engulf t he At hmA like f lies sit t ing on t he
honey; t hat never sat isf y or get sat ur at ed in spit e of (bad) exper iences; t hat
never ever get pur if ied even when washed umpt een t imes.
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Having seen and r ealized t he gr eat dayA and gr ace of Emper umaanar ,
AudhAr yam of Sr i Ramanuj achar ya, (who had simply iner t t he ot her r eligions
t hat wer e t alking against Vedic t r ut hs wit h f alse not ions, like t hat of a lamp
killing t he small insect s) on me, I have become pur e and been saved.
Emper umAnar plucked t he ot her r eligious doct r ines t hat ar e avaidika and non-
vedic ones f r om t heir deep r oot s by quot ing valid Vedic pr oof s. Looking at such
a mer cif ul cloud alone, all my t hir st s have gone away. Even if I die immediat ely
af t er bir t h I would have commit t ed no sins; but having lived f or year s af t er
year s and bir t hs af t er bir t hs in var ious bodies, I have commit t ed so many
paapams. I involved my self in ot her r eligions; avaidika and non- Vedic ones
per haps in pr evious bir t hs. I would have been dest r oyed myself in such
r eligions as t her e is no ot her j eevan except One Due t o t his most mer cif ul
dar k cloud t hat shower ed His gr ace one me, I am now saved. Thus, it is doing
good t o me and I have r et ained him in my hear t .
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THE TWENTY FI FTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Anisht a nivr t t i [ Eliminat ion of all obst acles] and isht a pr aapt hi [ t he r ealizat ion
of all wishes] -ar e all possible only wit h SadAchAr ya samabandham. Only af t er
t aking r ef uge at t he f eet of SadhAchAr yan, one can get good and get r id of
t he ills. But Ramanuj achar ya by t aking me under his f eet , I am blessed t o
r eceive t he gr eat est benef it of enj oying t he ocean of His most auspicious
kalyANa guNAs.

aaßam am2e Gaauaea,+ Ga aL­|La ai­ -
.ßa .m|uea ni« «mm|« a« eu+ .­ ­ea æ-
ßnßa veme|Lu na« en s n Cm« 2« vm a au|« + v« -
a ßa vm|a a æm|aam ,+ .Lßmm æ G« m aia aia æßu. ?5

kaar Ey kar uNai ir aamaa Nnucha,ik kat alit at ht hil
aar E yaRipavar ninnar u Lin_t hanmai allalukku
nNEr E yuRaivit am naanvant hu neeyennai uyt ht hapinun
cheer E yuyir kkuyi r aay, adi yERkinRu t hit ht hikkumE. 25

dayaika sindhO! Ocean of dayA! Oh most mer cif ul Sr i Ramanuj a!
The One who does not see t he level or st at us of r ecipient of your mer cy and
shower s it on him like t he r ainy clouds r aining on all ar eas! The Ocean of
compassion! I , t he st or ehouse and r eposit or y of all kinds of sor r ows, t oo was
consider ed as an obj ect of wor t hiness by you and was saved by Swami. Hence,
t hought s of your kalyANA guNAs br ing a gr eat blissf ul Anandham f or t he soul.
I n t his vast wor ld, sur r ounded by oceans; t hat is capable of knowing your
auspicious qualit ies as t hey ar e f ully! (None; t he qualit ies ar e so gr eat and
unbounded, unlimit ed!) Who will be able t o compr ehend your dayA! Oh mer cif ul
Ramanuj a!
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I n t his cosmic univer se, I am indeed immensely blessed t o enj oy t he kalyANa
guNAs of Emper umaanaar which is Ult imat e Goal t hat one needs t o aspir e f or .
Thus I am immer sing myself in t he deep ocean of Absolut e Bliss never ceasing
even f or a f r act ion of a second.
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“t hikkuRRa keer t hi ir amanusan”

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THE TWENTY SI XTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Not j ust Emper umAnAr Sr i Ramanuj achar ya; Even all t hose who have t aken
r ef uge at His lot us f eet - i. e all his sishya kOt is ar e blessed t hus wit h Achar ya
sambandham ar e my mast er says Amudhanaar .

aia æm m a a a ai Gaauaea2«,+ e« Cam e|2«mau -
Cum a æm mu n a ai e|mm aim ßuaa ea+ ßueu n­ ß­aa -
ea æm m eama esu|mu ßus Gm­ eaa ni« ß+a +
.a æm mu .u u|mu u+ .e e|m­ ße nu eu .L Caam mßu. ?6

t hikkuRRa keer t ht hi ir aamaa Nnuchanai,en cheyvinaiyaam
meykkuRRam neekki viLangiya mEkat ht hai mEvumn^allOr
ekkuRRa vaaLar et hupiRap pEt hiyal vaakan^inROr
akkuRRam appiRappu avviyal vEn^ammai yaat koLLumE. 26

Sr i Ramanuj achar ya, af t er r emoving all my “anaadhikaala” kar mic diseases,
shines so gleef ully, and spans His lust r e ever ywher e like t he shining br ight
clouds. And t he Bhagawat has who t ake r ef uge at t he Lot us Feet of such
gr eat est Sr i Ramanuj achar ya, ir r espect ive of t heir cast e, t heir j n~Anam, t heir
bir t h, t heir nat ur e, et c. . . et c. , t he ver y t hought t hat t hey have r ealized t he
gr eat ness of Yat hir Aj ar and have t aken r ef uge at His Feet , t hat nat ur e alone
of t heir s makes me ser ve t hem f or ever . (Gr eat souls as a sign of modest y
claims t hat t hey ar e lowly selves, seelamilla siRoyOn, siRiya j n~Anat t han, et c. .
t hough t hey ar e not at all so. )
Shining r esplendent ly wit h j nAna, bhakt i, vair Agya, anusht Anam, Sr i
Ramanuj achar a’s f ame and splendor spr ead in all eight dir ect ions. Hence t her e
wer e many people f r om all walks of lif e f ell at t he f eet of Sr i Ramanuj achar ya
r ealizing His gr eat ness and glor ies; His kalyANa guNAs; His unambiguous
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declar at ion of Vedic and Vedant hic t r ut h in cr yst al clear t er ms; His
pr opounding of Sr ivaishnava doct r ine and r eligion in t he f oot st eps of Sr imad
Nat hamuni, Sr imad Yaamunamuni. They all t ook r ef uge at t he lot us f eet of
Emper umAnAr Sr i Bhashyakar ar and called t hemselves as Raamaanuj a daasar s.
They may all be f r om lower bir t hs; may be illit er at es; per haps doing some lowly
pr of ession; but t hey had all sur r ender ed t o Sr i Ramanuj a. Hence Amudhanaar
consider s t hem her e as his mast er s and ment ions t hat t heir ver y qualit y of
being Ramanuj a daasar s is adequat e f or him t o enslaved by t hem.
I f we ser ve t hem wit h r ever ence, love and devot ion due t o t heir SadhAchAr ya
sambandham, t hat alone enables us t o qualif y our selves as Ramaanuj a daasar s.
Then only t he daasat hvam of mine t owar ds Sr i Ramanuj a is r einf or ced. Thus
t he “ot her ” so-called def ect s t hat if f ound in ot her s ar e obst acles f or our
gr owt h; while f or Ramanuj a dasar s, t hese obst acles ar e not t o be consider ed
and t hey ar e no longer hur dles; They ar e t he r ecipient of Achar yan’s dayA.
They ar e blessed wit h Sr i Ramanuj achar ya’s sambandham. That is enough. They
ar e f it enough t o enslave me. [ PEsuvaar adiyaar emt hammai viRkavum peRuvaar -
Per iyaazhwaar ]
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THE TWENTY SEVENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA
NOORRANTHATHI :

I addr essed Ramanuj a as t he dar k clouds t hat dispelled my ignor ance,
dar kness; Do we have t o go t o t he clouds and quench our t hir st s or does t he
cloud have t o come t owar ds us and shower on us? Nat ur ally it is cloud’s nat ur e
t o come t o shower by it self on us. Even if st ay away, He comes on His own and
shower s and saves me. Thus it is my naichyanusant hAnam and it adds t o my
dAsat hvam’s guNA. He on His own accor d blesses me and it r ef lect s on His
dayA.

Caam ma æemem m G­m ai+ Caamn s e|L ( qm aim v« -
em m­ a«a ais­ + e­ e|2«ßm« u«u n uæn aam +
Cem 2ma aLa e|(u v« Cumßu« eua æ Gma aiCa« m+
am mm m Gam æu + Gaauaea1 e« a«|Cnm aßu1 ?1

koLLak kuRaivaR Rilangik kozunt huvit t Ongiyavun
vaLLal t hanat ht hinaal valvinai yEnmanam neepukunt haay
veLLaich chut ar vit um unper u mEnmaik kizukkit henRu
t haLLuR Rir angum ir aamaa Nnucha!en t hanin^enchamE! 27

Emper umaanaar E! Sr i Ramanuj A! You keep gr ant ing all t hat one asks f or and
cont inue t o gr ant t o t he f ullest ext ent ; t hus, your audhaar yam keeps on
incr easing mult if old. Due t o such gr eat nat ur e, you have even chosen t o r eside
in t his sinner - paaviyEn' s hear t . My hear t is pained t o see t hat such Glor ious
Devar I r (you) ar e r esiding in such lowly hear t of adiyEn in spit e of t he
disqualif icat ion t hat adiyEn possesses. My hear t has an appr ehension and is
af r aid t hat Your GLORY and GREATNESS will be cor r upt ed by your st aying in
adiyEn' s hear t and chooses t o cont inue st aying t her ein. (What a descr ipt ion by
amudhanaar !)
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The lonely mind …t hani nenj am…Even if I t hink t hat I am saved by Achar ya
sambandham, t hinking back my blunder s, t he asahya apachar ams commit t ed so
f ar and cont inuing t o do so make me wonder why and it r ef lect s my
naichyanusant hAnam.
Being so lowly and wit h such a f ilt hy mind, I am wor r ied if Ramanuj a who is in
my hear t may get ill ef f ect s f r om t he mind t her ein. I f t hat is t he case even
wit h Ramanuj a st aying t her ein, what about ot her sishyas. And how is it possible
f or me t o be suppor t ed by t hem wit h such a mind! When Sr i Ramanuj a himself
get s af f ect ed or inf luenced by my mind' s imper f ect ions, wher e is t he quest ion
f or ot her s [ his sishyas] t o suppor t or save me!
Thani nenj am- The lone mind which is mine alone and t hat is unclean. I have an
appr ehension if it would har m Sr i Ramanuj a r esiding t her ein.
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THE TWENTY EI GHTTH VERSE OF AMUDHANAAR’S I RAAMAANUSA
NOORRANTHATHI :

Though Amudhanar wit h naichyAnusant hAnam t hought lowly of himself , her e
he consoles himself pr aising Sr i Ramanuj achar ya’s glor ies and says: I t adds t o
Achar ya’s glor y only.
Par aangmukhAnAm gOvindhE vishayA sakt haChEt hasAm |
t hEshAm t hat h par amam br ahma dhoor aat h dhoor at har E sThir am | |
That Govindhan –KaNNan- Ramanuj an [ Bala r aamaa’s younger br ot her ] is
inaccessible f or t hose who do not come t o Him or who ar e not devot ed t o Him;
same goes wit h our Ramanuj an as well. Those who do not t ake r ef uge at His
f eet - His Holiness is f ar t her and is inaccessible. He does not aspir e f or
sishyAs; r ealizing His glor ies, t hey come t o Him. Thus, AmudhAnAr also does
not want t o t alk anyt hing about t hose who do not t ake r ef uge at t he f eet of
Ramanuj a.

THE 28TH VERSE:
Cnm ai­ aemCaae L am a2«a aam n a niu­« + nm am -
um aia aimeLu u|« 2«a« aaa­« + uaau ne m-
em aa aæ .a|m Gaauaea« uau .« m| e« eam +
Caam aiu uaeai­ ­as+ e« « eau e G« m =Lmßa1 ?8

nNenchil kaRaikoNt a kanchanaik kaaynt ha nimalan nangaL
panchit h t hir uvat ip pinnait han kaat halan paat hamnNaNNaa
vanchar k kar iya ir aamaa Nnuchanpukaz anRiyenvaay
konchip par avakil laat hu enna vaazvinRu koot iyat hE! 28

Sar vEshwar an Sr iya: Pat hi Sr iman Nar ayanan who f ought wit h t he cr uel and
cr ooked kamsan, is pr ecisely opposit e t o t he nat ur e of Kamsan in all r espect s.
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He is Nimalan- blemishless- f ault less. He is in love wit h t he sof t -nat ur ed (like
t hat of cot t on) t ender f oot ed Nappinaai Pir aaTTi. Those who do not hold on t o
t he Lot us Feet of Sr iman Nar ayanan can not even go a st ep t owar ds Sr i
Ramanuj achar ya. Thus, my mout h will keep pr aising Sr i Ramanuj a only and none
else. How have I been blessed wit h such a gr eat lif e! (I t is His Gr ace!)

“Sr ir angam Ramanuj ar ”
Right f r om t he day he was bor n as Devaki put hr an, Kamsan was t r oubling Kut t i
KaNNan by sending asur As one af t er t he ot her wit h an int ent t o kill. KaNNan –
t he most auspicious One- ef f or t lessly f inished him of f and did good t o him
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ult imat ely by sending him t o t he upper wor ld; He t akes car e of and pr ot ect s
t hose who have f ait h in Him and who t ake r ef uge in Him;
niSAmayat hu maam neeLA yadbhOgapat alair Dhr uvam |
bhAvit ham sr eenivaasasya bhakt hadhOShEdhvadar Sanam | |
Neela Devi get s her name only because of hiding t he dhosham [ def ect s] of her
devot ees wit hout t hem [ def ect s] being seen by ot her s especially by her
mast er SRiman Nar ayanan. She accomplishes t his obj ect ive and cont r ols Him
wit h her beaut if ul br ows and glances and t hus KaNNan is in love wit h Neela
Devi- Nappinnai Pir aaTTi.
When KaNNan was so easily available, t her e wer e st ill many who wer e not
devot ed t o Him and hence due t o lack of devot ion t owar ds KaNNan, t hey wer e
not able t o appr eciat e t he glor ies and kalyANa guNa of Emper umAnAr Sr i
Ramanuj achar ya as well. My t ongue will t alk only about his [ Ramanuj a' s] glor ies.
This is such wonder f ul, gr eat lif e – How am I able t o get t his ef f or t lessly! ahO
bhaagyam!
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THE TWENTY- NI NTH VERSE OF AMUDHANAAR’ S I RAAMAANUSA
NOORRANTHATHI :

KaNNan kaNNalladhu illayOr KaNNE! Pat t hudai adiyavar kku eLiyavan; -
Like t hat Swami Nammaazhwaar immer sed himself in t he par ama bhakt i
t owar ds KaNNan and shone as t he ver y per sonif icat ion of Kr ishNa bhakt i.
Swami Emper umaanaar involved himself so deeply int o t he most wonder f ul such
sr isookt his of Nammaazhwaar f or t his ver y r eason f or t heir anubhavam and
enj oyment of KaNNan and bhakt i t o Him. Amudhanaar ext ols Ramanuj a’s love
f or Nammaazhwaar sr isookt his her e.

THE 29TH VERSE:
=L (u e|aiCm« m =(m Caaß­a,+ Ca« æmeau u|aa« -
uaL CL« eu + ßeau uan au|u a« 2«a ,+ a« ua aiCm« eu -
e L L« ae eea a Gaauaea« uau Cum æea n ßaaa +
nL Lm am a« 2«,+ e« naL Lm am ae ( G« uu em aiLße? ?9

koot t um vit hiyenRu koot ungo lO, t hen kur ukaippir aan
paat t ennum vEt hap pachunt hamiz t hannait h,t han pat ht hiyennum
veet t in_gaN vait ht ha ir aamaa Nnuchanpukaz meyyuNar nt hOr
eet t angaL t hannai,en naat t angaL kaNdinapa meyt hit avE 29

Emper umaanaar - Sr i Ramanuj achar ya kept in t he cor e of his hear t , wit h gr eat
bhakt i, t he pAsur ams of Nammazhwaar ’s Thir uvaaymozhi, t hat ar e consider ed
equal t o Vedas, t hat ar e consider ed t he essence of Vedas, t hat ar e t he
gr acef ul ar uLiccheyalgaL of NammAzhwAr of Thir ukkur uhoor , t hat ar e
composed in sweet simple Tamil language.
When will I (t his lowly self ) get His gr ace f or being gr ant ed t he per manent
BhAgyam of being associat ed wit h t he Bhagawat has and t he r ecipient of t he
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kat aaksham f r om Bhagawat has who have r ealized and known t he Gr eat ness and
qualit ies of such Sr i Ramanuj achar ya?
I n ever y Divya Desam, and/ or wher ever Ramanuj a went ; he ensur ed and
est ablished t hat r ecit at ion and r endit ion of t he most beaut if ul divine
Thir uvaaymozhi of Swami Nammaazhwaar wit h gr eat bhakt i t owar ds Shr i
Sat akOpar t ook place; and r ealizing Emper umAnAr ’s enj oyment of
Thir umaymzohi, his sishya kOt is f ollow t he same. Amudhanaar longs and
desir es f or being associat ed wit h such devot ed disciples gr oup [ adiyaar gaL
kuzhaam] and t o enj oy such a scene always.
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THE THI RTI ETH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

I mmer sing himself f ull and under st anding t he esot er ic meaning and t her eby
t he vedic t r ut hs enshr ined in Nammaazhwaar Sr isukt his, Emper umaanaar
declar es and est ablishes t he vedic t r ut h and t he unpar alleled Supr emacy of
Sr iya: Pat hi Sr iman Nar ayanan. The f r uit by t aking r ef uge at t he lot us f eet of
Sr iman Nar ayana is equal t o t he combinat ion ubhaya vibhoot hi [ bot h leela
vibhoot hi and Nit hya vibhoot hi] . I n t he ver se, nir ayam pala wor d r ef er s t o t he
hell t hough, it may also r ef lect t his samsaar ic af f lict ions and t he nar akam
[ hell] t hat we pass t hr ough in t hat . yEt hE vai nir ayaa: - all places in pr akt hi
maNdalam can also be int er pr er ed t o mean.

G« uu amCume ( en s em aiC­« ?+ ee e|mn a-
s« uu am niamu u­ =u|C­« ?+ Caa­ e­ai­ -
u« u­ em|a a aLæ Gemme« uam« e«Cuau|n a+
.« u« .«a« + Gaauaea« e« 2« .e L«ß«. 3o

inpanN t har uper u veet uvanN t heyt hilen? eNNiRant ha
t hunpanN t har un Nir a yampala choozilen? t hollulakil
manpal luyir _kat kiRaiyavan maayan enamozint ha
anpan anakan ir aamaa Nnuchanennai aaNt ananE. 30

Sr i Ramanuj achar ya, declar ed asser t ively and f ir mly (based on Vedic t r ut hs) in
Sr i Bhashyam t hat Sar vEshwar an is t he most wonder f ul - most Beaut if ul Lor d-
Aschar ya BhUt han- who is Sar va sEshi (f or all souls), who is f ull of samast ha
KalyANa guNAs (most auspicious at t r ibut es), who has t he whole univer se and
t he beings as par t of His Thir umEni (Divine Body) who is always associat ed
wit h Sr i.
He did not declar e t his expect ing f ame or monet ar y gain f r om t he same. He
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declar ed only and pur ely f or t he sake and benef it of t he wor ldly souls (like us).
Because of His gr eat est compassion and gr ace, He has enslaved me. And now,
because of being blessed wit h t he ser vit ude t o Emper umaanaar , what if I am
gr ant ed t he mOksham (Bhagawadh anubhavam), or Kaivaylam (At hmAnubhavam)
or even if I am engulf ed by t he scor ching f lames of samsaar ic af f lict ions of
hell and suf f er ing t her eby? I car e t wo hoot s now f or t hem.
Bef or e get t ing t he bliss of mOkshAnandham, t hough under going t he var ious
suf f er ing in t his mat er ial wor ld t hr ough var ious bir t hs, f or all j eevaat hmaas,
be t hey Devas, Animals, Tr ees or human beings; t he cause and pr imor dial Chief
and Lor d of t heir s is only Sr iman Nar ayanan was est ablished unambiguously by
Emper umaanaar . Sar va J eeva kaar aNan is He alone. He alone is Cr eat or ,
Det or oyer and pr ot ect or of t he Univer se. He alone swallows t he beings and
non-beings at t he end of Cosmic Cycle and r et ains t hem in His st omach f or
t heir pr ot ect ion.
He is t he One who cr eat ed even devas, including Rudr an, Br ahmA, I ndr an et al.
Now, af t er being blessed wit h such Vedic t r ut h wit h t he gr ace and blessing of
Sr i Ramanuj achar ya, and af t er being associat ed wit h Emper umAnAr ’s lot us
f eet and his sishyas, no samsaar ic af f lict ion or any ot her suf f er ing would
her eaf t er mat t er . No need t o wor r y her eaf t er as t o what would happen.
At t he end of t his lif e, since t he sar anagat hi has alr eady been per f or med, t he
moksha anandham is gr ant ed by t he Lor d and He has t aken t he pledge t o gr ant
and He would not go back on t he same obviously as He is Sat hya kaaman and
Sat hya sankaplan. However one needs t o have t he f ir mness in mind t hat even if
one is gr ant ed of being in t he hell af t er t his lif e, [ even t hough t heir no chance
at all f or t hat t o happen] st ill one needs t o be pr epar ed f or being in t her e
especially I F and as long as cont inuat ion of being t he sishya of Ramanuj a is
CONFI RMED. Ment al det er minat ion and unf linching belongingness t o Ramanuj a
is t o be int er pr et ed her e. I n t he ver se 98t h, t his will be explained in det ail f or
idumE iniya swar gat t hil innam nar akilit t u sudumE…
Also in t he 34t h ver se, Ramanuj a is going t o gr ant t he avoidance of Hell f or
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ever in our lives.
Thol ulagil man paluyir - t his is int er pr et ed t o include all beings, J eevans-
baddha, mukt ha, Nit hya and all [ Sar va] J eevat hmas living in.
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THE THI RTY FI RST VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Cur r ent ly Emper umaanaar is at Sr ir angam per manent ly. He had t aken bir t h in
Sr i per umpudhoor and t hen r esided in Kanchipur am st udied under
Yaadvapr akaasar about ot her r eligions, and lear nt f r om Thir ukkacchi Nambhi
about our Sat h sampr adaya mat t er s. I n t he meanwhile blessed wit h t he special
mer cif ul anugr aham of Sr i Var adar aj a and Per undhEvi t haayaar wit h t he
benevolent glances of Swami Alavandhaar t hr ough his vailakshaNya
kat aaksham. Then Emper umanaar was blessed wit h SadAchAr ya sambandham
of Sr i Mahapoor Na [ Per iya Nambhi] .
As if his avat hAr am is t he all f ive st r ongest divine weapons of Sr iman
Nar ayana, he shines r esplendent ly; He blesses t he wor ld wit h his most
wonder f ul sr eesookt his like t he [ cor r ect ] excellent comment ar y of Br ahma
soot hr a namely Sr i Bhashya, t he comment ar y of Bhagavad Git A, Vedaar t ha
sangar aham, Vedant a Deepam, Saar am et c. . Amaudhaar enj oys such of Swami
Emper umaanar ’s past mar vels and successes in t hr ee ver ses.

THE 31
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VERSE
.e (am nam aim amam + niau aa­u e­ ­au u«ßu1-
ne (+ u­ ßma«|am ßaamu vu­ ßeau + G« ß+a ee e|« m|ßm-
aae aæ ßaame e­ Ca« «a ai maa au­|2ea au u +
µe Le« uam« + Gaauaea2«u Cuamn ai«ßu. (?) 3|

aaNt ikaL naaLt hinga LaaynNikaz kaalamel laammanamE!
eeNt upal yOnikaL t hORuzal vOm inRO r eNNinRiyE
kaaNt aku t hOLaNNal t hennat ht hi yoor ar kazaliNaikkeezp
pooNt avan paaLan ir aamaa Nnuchanaip por unt hinamE. 31

Oh my mind! (Who is always wit h me bonded in t his mat er ial wor ld) We have
been suf f er ing f or aeons in t he bodies of Devas, humans, plant s (or t r ees),
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animals, et al and have been suf f er ing in t hose bir t hs in samsaar ic af f lict ions.
Today, even wit h no ef f or t f r om us, due t o some past good deed commit t ed by
us, t he Lor d has blessed wit h t he sambandham of Sr i Ramanuj a and it is pur ely
out of Sr i Ramanuj achar ya' s gr ace. Do you r ealize what ar e we blessed wit h?
We ar e blessed t o st and at t he Lot us Feet of Sr i Ramanuj achar ya, who is t he
dar ling child of most beaut if ul st r ong shoulder ed, most auspicious -KalyANa
guNagaNouga mahaar Navan- Sr i At t higir i PEr ar uLALan- Sr i Per undEvi Pir aaTTi
samEt ha Sr i Var adan; Our Mast er - Sar vasEshi.
Not j ust once; again and again, we have t aken bir t hs in dif f er ent wombs; and
suf f er ed in each and ever y one of t hem. But t oday we ar e blessed wit h
somet hing t hat had not happened bef or e at all. That is t he Achar ya
sambandham of Achar ya saar vabhouman Sr i Ramanuj a. What a mer cy of
Devar aj an and Per undhEvi t hayaar ! Right f r om t he bir t h our Achar yan was
blessed wit h t he divine kat aksham of Sr i Var adar aj a Per umAL and Sr i
Per undhevi Thaayaar and was able t o under st and t he unambiguous
int er pr et at ion of Sakala Veda, vedant ha saast hr as and spr ang wit h f ull of
st r engt h and shone as t he Peer less Achar ya. Now we ar e all blessed wit h
Swami Emper umaanaar ’s pr esence in Sr ir angam due t o t he mer cy of Var adan.
What a dayA! He has become Yat hir aaj a her e. We ar e able t o enj oy Achar ya’s
lot us f eet her e in sr ir angam, oh mind! Due t o his gr ace alone t his has happened.
Now we would never ever separ at e our selves f r om t his blessing. Oh mind! I t is
you who has co-oper at ed wit h me and we ar e able t o achieve t his. Nallai nenj E!
This day is t he most wonder f ul day of all our lives some of which would have
been f inished in days; mont hs or year s. None t o beat t his day oh mind!
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THE THI RTY- SECOND VERSE OF AMUDHANAAR’ S I RAAMAANUSA
NOORRANTHATHI :

Due t o Emper umaanaar sambandham even t he f or mer Gur u Yadava pr akasa
changed and t r ansf or med himself . His own poor vachar yas has est ablished t his
sr ivaishnava dar sanam which was lat er called as Ramanuj a dar sanam. For all
t hose who t ake r ef uge at t he f eet of Sr i Ramanuj a ar e blessed wit h sakala
sowbhaagyam. Swami shone like Achar ya maNi r at hnam in t he r at hnaa haar am
of all achar yaas. Those achar yas who come lat er ar e blessed wit h Thir uvadi
sambandham and t hose bef or e ar e blessed wit h t he Thir umudi sambandham
says- Sr i Bhat t ar .
Swamy Desi kan ment i ons: yat hpAdhakOt i r ayO: sambandhEna
samiDhyamAnaviBhavAn DhanyAmsThA{S)nyAn gur oon…
I t implies t hat t hose associat ed wit h t he lot us f eet of Emper umaanaar ar e
able t o at t ain mOksham due t o Achar ya nisht ai; Those Poor vachar yas who had
at t ained mOksham even bef or e, have blessed Sr i Ramanuj a wit h t heir
benevolent mer cy and due t o t heir plant ing t he seed of Sr ivaishnava doct r ine,
Swami could pr opound so well. Thus t he poor vachar ya’s glor ies ar e t hus now
pr opagat ed ever ywher e due t o Ramanuj a’s success and t hEj as- should be t he
int er pr et at ion – says Sr i Ut t amUr Swami in his comment ar y.

Cuamn aim ßaau Cuaemæu aimeu uamu ,+ n­ ­-
aimn aim ma«mu Ca­ emu ßamu + Cama­|ma­ -
emn aim ma­a ea+ ee eum|s­ en Ca(a am|a a-
.mn ae« + em am Gaauaea2« .eLuea a ßa. 3?

por unt hiya t hEshum poRaiyum t hiRalum pukazum,nalla
t hir unt hiya NYaanamum chelvamum chEr um cheRukaliyaal
var unt hiya NYaalat ht hai vaNmaiyi NnaalvanN t het ut ht haLit ht ha
ar unt havan engaL ir aamaa Nnuchanai at aipavar kkE. 32
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Emper umaanaar - Sr i Ramanuj achar ya, is t he One who pr ot ect ed t he ear t h by
saving t he Vedas and t he people due t o his AudhAr yam, who est ablished t he
Sar aNagat hy t at vam, who of f er ed Himself so mer cif ully t o us complet ely (f or
us t o t ake r ef uge at His Lot us Feet ). Those who do t ake r ef uge at His Lot us
Feet ar e blessed wit h (nat ur ally coming t o t hem, even t hough t hey do not
expect or ant icipat e- t hey ar e par maikaant hins): Commands good r espect f r om
ot her s, Balanced ment al f r ame t o view bot h happiness and sor r ows equally,
Fame and popular it y among t he people due t o t heir conquer ing t he inf luence of
cr uel, st or ing senses, Gr eat j n~Anam (knowledge) of Tat va, Hit ha,
Pur ushaar t ham, and t he Bhakt i (t owar ds Sr iya:Pat hih Sr iman Nar ayanan)
ar ising out of all t he same.
Swami could r ight ly and appr opr iat ely int er pr et t he Upanishad st at ement s and
est ablished our unambiguous Par ama vaideeka mat ham and r ej ect ed t he ot her
r eligions due t o non-vedic and avaidika concept s. His t hEj as is t hus visible
ever ywher e t hor ugh his sr eesookt his. When ot her s wer e r uling, how Swami
pat ient ly accept ed or polit ely cor r ect ed t hem. ar e t o be seen t o be believed.
He was never inf luenced by hat r ed, anger or j ealousy. Nir mala j nANam;
Bhagavadh bhakt hi t hat is unalloyed; kaimkar ya r uchi f or Dhivya Dampat hi-
Achar ya saar vabhouman’s kalyANa gunAs wer e amazingly t r ue. By t aking
r ef uge at His f eet , nat ur ally ever yone was blessed wit h such qualit ies of
Ramanuj a as well and wit h sakala pur ushaar t ham; t hose ot her vaishnava
mat hast har s - who come somewhat closer even ar e also blessed.
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THE THI RTY- THI RD VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Vandhu yedut t haLit t ha- her e t he avat hAr am is implied. Sr i Ramanuj a is t he
avat hAr a pur usha. Whose avat hAr am? Amudhanaar at t empt s t o f ind out and
explain. Even one weapon alone is adequat e t o t ake t he avat hAr am; but her e all
t he f ive weapons ar e t aking t he avat hAr am as Ramanuj achar ya (As it is also
t old t hat Sr i Ramanuj a is also an expansion of t hese Ayudhams, in addit ion t o
being an avat aar am of AdhsEshan).

.eLmaa au­a s .­auam ßam e« + eamau|Cm« eu -
ueLCma( nan aamu uLa ae (u ,+ qe aaa m ae|­ eu -
ueLmaa ua|am amu Gn au µa­u aau uam æ+ e« m-
GeLßm+ Gaauaea m«|mam|« Gn ni­a ßa. 33

at aiyaar kamalat h t halar makaL kELvan kai yaaziyennum
pat aiyot u naant haka mumpat ar t haNdum,oN chaar ngavillum
put aiyaar pur ichaNG kamumint hap poot halam
kaappat haRkenRu it aiyE ir aamaa Nnuchamuni yaayina in^n^ilat ht hE. 33

The Divine Chakr Ayudham, t he Swor d, t he Mace, The Bow, The Divine Conch,
ar e all t he f ive most Divine Pancha Ayudhams (weapons) of Sr iya Pat hih Sr iman
Nar ayanan - Sar vEshwar an, who is always wit h Per iya Pir aaTTi Sr i
MahAlakshmi, seat ed on t he Lot us Flower in His Chest , who is t he Dar ling
Mast er of Sr i MahAlakshmi, t oget her r ushed t o assist Sr i Ramanuj achar ya on
His endeavor s in t he Ear t h.
Adai aar - The coolness and t he blossomed f lower s ar e descr ibed. Like t he
lot us leaf and t he f lower ar e t oget her , Pir aaTTi and t he Lor d ar e t her e.
Pacchai maamalai pOl mEni and Senkamala valli t haayaar . padaiyOdu-
Thir uvaazhi- Chakr A alone is act ually adequat e f or t he avat hAr am. Thus all
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f ive weapons want ed t o per f or m t he kaimkar yam and t o be blessed wit h t his
bir t h of Achar ya saar vabhouman. Thus all f ive weapons have t aken bir t h as
Ramanuj a – is t he r ight and int er est ing int er pr et at ion. I t should not be
int er pr et ed as t hey r eached Ramanuj a. . [ Panchayudhaas r aamanusan idaiyE
aayina]

“alar magaL kELvan”
Pr aThayAn vimat hEpshu- t he f if t h ver se of Yat hir Aj a Sapt hat hi also ment ions
t hat t he f ive weapons t oget her became Yat hir aj a.
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One f or m can not be t he f ive Nit hyasur is’ At hmA and hence t hey may be
manif est ing in him as anupr avESam. He is also consider ed as t he avat hAr am of
Adhi sEshan. Saa moor t hi r mur amadhamnasya j ayat hi t hr ayyant ha
samr akshiNi…- Ramanuj an is t he avat hAr am of Saakshaat h Sr iman Nar ayanan
Himself .
Nanu r aamaavar aj a: sa yEsha bhooya: This ver se also r ef er s implicit ly t hat
Ramanuj a is avat hAr am of Pir aaTTi and Per umAL [ as seen f r om t he f ir st line]
AzhwAr s ar e also r ef er r ed t o as Emper umAn’s avat hAr am as well as t he
avat hAr ams of Nit hyasur is. When glor if ying and pr aising, we can r ef er t o all
t hese. I t needs t o be int er pr et ed and under st ood in cor r ect manner and
enj oyed.
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THE THI RTY- FOURTH VERSE OF AMUDHANAAR’ S I RAAMAANUSA
NOORRANTHATHI :

The f ive weapons wer e mainly meant t o dest r oy t he enemies and t hat was t he
pr imar y dut y. . . As or dained by t he Lor d. When t hey t ook t he avat hAr am as
Ramanuj a muni, t her e is no dest r uct ion; ever yone only get s saved. Their minds
changed and t hey became pur er . Thus Kali’s inf luence is cr ushed – says
Amudhanaar and adds t hat his get t ing t r ansf or med is t he most impor t ant of
all – says gr at ef ully.

ni­a eaa Cama se eu n aa a­|em,+ ni2«u ua|m-
u­a eaa Cama su u|mm aimai­ 2­,+ e« Cum e|2«Ca« -
u­a ai­ Cuam|a aeu ua aaa au eu Cuama aimu|« +
n­a eau Cuama as+ Gaauaea« a« nmu uaßu. 34

nilat ht haich cheRut ht huNNum neechak kaliyai,ninaippar iya
palat ht haich cheRut ht hum piRangiya t hillai,en peyvinait hen
pulat ht hil poRit ht havap put ht hakach chummai poRukkiyapin
nNalat ht haip poRut ht hat hu ir aamaa NnuchanRan nayappukazE. 34

I t is not compr ehensible and measur able ment ally t he sever it y and int ensit y
wit h which Kalipur ushan t or ment s t he ear t h and it s people. J ust like a light lit
in t he dar kness, Emper umaanaar - Sr i Ramanuj achar ya appear ed t o dispel t he
dar kness of Kali. This alone does not speak gr eat about Sr i Ramanuj a. (What is
t his?) His complet e bur ning t he Huge Book which Yama has wr it t en t aking t he
account of all my sins, is what makes Him t ick in His Gr eat ness. (What a
nar r at ion by Amudhanaar !)
I r aamanusan- Emper umanaar Ramanuj achar ya’s
nayam pugazh- Ahimsa and ot her auspicious kalyANa guNAs
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pugazh- t he f ame or popular it y
nilat t hai- t o t his ear t h
seRut t hu- t or ment ed; t r oubled
uNNum- making it as his [ under his cont r ol]
neecham kaliyai- lowly [ cr uel] Kalipur usha
ninaippu ar iya- incompr ehensible [ unable t o even t hink of – wit h such]
pelat t hai- st r engt h
seRut t hum- [ even af t er ] dest r oying t his kalipur usha’s inf luence
piRangiyadhu illai- it [ t he pr ocess] did not get br ight ness [ when did it get
br ight er ?]
En peyvinai- My sins
poRit t ha a put t hakam summai- t he book wher e all my paapams wer e wr it t en
poRukkiya pin- only af t er t his book was bur nt
nalat t hai- The br ight ness t o t he f ull ext ent
poRut t hadhu- His pr abhava Agni t hus glows…
All t he books wher e my incor r igible paapams wer e wr it t en ar e in Yama loka. I
t hought I have t o necessar ily go t her e and be t or ched by t he hell. Even t hose
bundles ar e bur nt t o ashes by Emper umaanaar vaibhavam [ af t er I am blessed
wit h His sambandham and have sur r ender ed at His lot us f eet . ] Though st ill his
st r engt h can bur n even bigger paapams, as t her e is none who is gr ander paapi
t hat myself , I am t he hallmar k of his st r engt h and his vaibhavam. This is His
f ame; popular it y; t his is his kalyANa guNas. Wit hout dest r oying me, He has
dest r oyed my paapams.
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THE THI RTY- FI FTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Her eaf t er , t her e is no vipar eet ha j nAnam [ wr ong knowledge] , anj nAnam [ lack
of or no knowledge] . No akr ut hya kar aNam [ no mor e of doing what needs t o be
avoided by saast hr As] or No kr ut hya akar aNam [ No mor e of NOT doing what
needs t o be done accor ding t o saast hr As] because I am blessed wit h Sr i
Ramanuj a t hir uvadi sambandham and am always t hinking and cont emplat ing on
His t hir unamam, kalyana guNas and lot us f eet and hence t her e is no way t hat
any mor e paapam t hat can get near me…and hence no mor e “valvinai…“ says
Amudhanar .

nmße« qmCam eu na«|­a ßa+ ai­ ua«|La eau -
umß­ e«+ ae| ßuam m| Cam ßm« + Cua« .am aCu« «|­ -
umß­ Cumæu Gaauea« + u« e uau­a a aam -
.mßa« + .me|2« e« 2« ee eam G« m .La u usße? 35

nNayavEn or ut heyvam naanilat h t hEchila maanit at ht haip
puyalE enakkavi pORRichey yEn pon Nnar angamennil
mayalE per ukum ir aama Nnuchanmannu maamalar t ht haaL
ayar En ar uvinai ennaiyev vaaRin Rat ar ppat huvE? 35

I shall never ever seek any ot her (demi) God. I shall never sing or pr aise
ot her s like what ot her poet s sing t he lowly human beings as “Oh Mer cif ul
clouds! Oh St or m! et c. . et c. . ”. I shall NEVER ever f or get t he Lot us Feet of
Sr i Ramanuj achar ya, t hat ar e pr ist inely pur e, t hat ar e Par ama bhOgyam f or
t hose who t ake r ef uge at t hem, and t hat belong t o t he Gr eat est Sr i
Ramanuj achar ya, who simply melt s wit h love and bhakt i when he simply ut t er s
t he Divine Name of Sweet Sr i RanganAt han. Thus, How will t he kar mic
diseases t r ouble me her eaf t er
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Naal nilat t hu- t he f our dir ect ional wor ld wher e people live in;
Or deivam- any ot her [ demi] god;
nayavEn- [ I ] will never even pr ay t o…
sila maanidat t hai- t hose lowkika human beings [ who do not have vishNu bhakt i]
puyal E ena- On benevolent dar k cloud like kar uNa
moor r t hi- like t hat
kavi- poems
pORRi seyyEn- will not be composed or sung by me. .
pon ar angam- [ in t his enj oyable [ BhOgya] Sr i Rangam
mayal E per ugum- love and dayA f lows ceaselessly
I r aamanusan- Empeur maanaar [ Ramanuj a]
Mannu - [ who is] f ir m on pr ot ect ion of his disciples and devot ees
Maamalar - t he lot us f eet [ of his]
ayar En- will never ever f or get …[ I - who is in t hat st at e of mind]
ar uvinai- The cr uel kar mic diseases and sins
ye aaRu= How will it ent er int o
adar ppat hu- [ and] dest r oy me. .
achyut ha padhaambhuj a yugma r ukma vyaamOham. . f lows at Ramanuj a’s Lot us
f eet .
yO nit hya-machyut ha-padaam-buj a-yugma-r ugma
vyaamOhadas dadhi-t ha-r aaNi t hr u-Naaya mEnE
asmat h-gur Or bhagavat hOsya dhayaika-sindhO:
r aamaanuj asya sar aNau sar aNam pr apadhyE.
[ Af t er t he ent ir e par ampar a upt o Sr i Ramanuj a, Koor at t hAzhwAn composes a
special slOka f or Sr i Ramanuj achar ya alone. ]
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I t ake r ef uge at t he f eet of our gur u Bhagavaan Ramanuj a, t hat ocean of
mer cy who, inf at uat ed wit h t he gold-like, lot us f eet of t he Lor d, consider ed all
else as mer e blades of gr ass.
Par amAt hmani yOr akt hO vir akt hO(S) par amAt hmani- Due t o His j nAna,
Bhakt hi, Vair Agyam, Sr i Ramanuj achar ya consider ed only t he lot us f eet of t he
Lor d Sr iman Nar ayanan as t he means and t he Goal- f or t hat mat t er -
ever yt hing. Not hing else mat t er ed t o him. He is not int er est ed in ot her s and
consider s ot her s (mat er ial, sensual pur suit s) as t hr uNam (blade of gr ass).
Those lot us f eet of Ramanuj a- I will never ever f or get - says Amudhanar and
wit h t hat st r engt h, I am blessed wit h NO vipar eet ha j nAnam, aj nAnam, and
hence do not consider any ot her human beings or devas / demi gods as t he
Supr eme Lor d except f or Sr i Rangant han. Ther e is not a wor d on “ot her s” any
mor e. . [ Not is our gr oup wit h Sr I Ramanuj a sambandham]
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THE THI RTY- SI XTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Five weapons had become Ramanuj a – said Amudhanar ear lier . Now he says:
AdisEshan' s avat hAr am Balar ama' s younger br ot her [ Rama' s anuj an- younger
br ot her ] is KaNNan; That Ramanuj an [ KaNNan] himself has now come in as Our
Ramanuj an. Sr i Kr ishnan is Ramanuj a. That ' s t he r eason he was able t o
compr ehend exact ly on t he r ight pur por t of Git A ssaast hr A and blessed us
wit h t he excellent unambiguous comment ar y on Git A called Git A Bhashyam.

.L­ Caae L ßnu|m« .mm|a naa« + .« m .aea Caa­ -
aL­ Caae L qe Cuamm ae Lm|u u+, u|« eu aaai«|ßmaa -
GLa|« ae e u naiLa aaeu .e Ceae Cuamm Caae (+
.ea u|« -uLmu æe« ,+ eu Gaauaea« a« uLm|sße. 36

at alkoNt a nEmiyan aar uyir naat han an Raar aNachchol
kat alkoNt a oNpor uL kaNt aLip pap, pinnum kaachiniyOr
it ar in_gaN veeznt hit at h t haanumav voNpor uL
koNt avar _pin pat ar um kuNan,em ir aamaa NnuchanRan pat iyit huvE. 36

KaNNapir aan- t he Sar vEshwar an- t he Sar va sEshi- t he One who has t he Most
st r ongest Chakr Ayudham t hat can dest r oy t he enemies complet ely, t hat day,
explained t o Ar j unan (who was complet ely conf used at t o what and what not is
t o be done?) t he r ich, deep, esot er ic down-t o -ear t h pr act ical philosophy, in
His Git OpadEsam. He est ablished t he Vedic t r ut hs (t hat ar e hidden like t he
most valuable gems at t he bot t om of deep ocean) in simple ver ses in Git A and
explained t o Ar j unan (as a vyAj am) f or t he benef it of t he wor ld. Ramanuj an -
Emper umaanaar , lat er , in or der t o alleviat e t he suf f er ings of t he wor ld,
est ablished t he same t r ut hs in an easy-t o-consume f ashion f or t he benef it of
t he wor ld in Git A Bhashya. Thr ough His mer cif ul compassion/ nat ur e, He has
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of f er ed Himself t o me t o t ake r ef uge at His Lot us f eet . I t is His Gr eat ness
and nat ur e.
Adal koNda- St r ongest [ midukkudaiya]
nEmiyan- Chakr Ayudha
Aar uyir nAThan- Swami- Sar vEshwar an- The Lor d of all beings;
anRu- t hat day in Kur ukshEt ha bat t le [ when Ar j una was conf used and became a
pr apannan – sur r ender ing t o Kr ishna]
Ar aNam sol kadal- The ocean of wor ds namely Vedas
kOnda- The dept h of which
oL por ul- t he invaluable gems ar e t her e [ in t hose dept hs]
kaNdu aLippa pinnum - which wer e made visible and exposed t o and made
available [ by br inging out t hose gems] in t his Git A [ and st ill]
kaasiniyOr - t he samsaar ic j eevaat hmaas [ wit hout knowing t he t r ue pur por t of
t his]
idar in kaNN veezhndhida- immer sing t hemselves in dhukkam [ sor r owf ul lives]
a oN por uL- That invaluable meaning and pur por t t hat was shown t hat day by
KaNNan [ Ramanuj an] – t he same meaning;
kOndu- again was br ought out
avar pin- went behind t hese j eevat hmaas [ again t o t ell t hem]
t haanum padar um guNan- Wit h t r emendous dayA [ dayaika sindhO:] on t hem,
mixed wit h t hem who ar e on t his ear t h;
idhu yE em- Thus t he avat hAr am [ of Kr ishnan] is Our I r aamanusan t hanpadi-
Ramanuj achar ya.
SARVOPANI SHADHO GAAVO DOGHDA GOPALANANDANA: I
PAARTHO VATSA: SUDHEERBHOKTHA
DUGDHAM GI TAAMRUTAM MAHAT I I
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All t he Upanishads ar e t he cows and t he son of t he king of Cowher ds is t he
milk man. Ar j una is t he calf , men of r ef ined int ellect ar e t he dr inker s and t he
supr eme nect ar milked by Kr ishna is t he Git a.
SAAKSHAAT PARAMPARAABHYAAM
VEDAA GAYANTI MADHAVAM SARVEH I
VEDAANTHAA: KI LA SAAKSHAADH
APAREH TEBHYA: PARAMPARAAYAA I I
All t he Vedas sing t he glor y of Lor d Madhava dir ect ly or indir ect ly. The
Upanishad por t ions of t he Vedas sing His pr aise dir ect ly, t he ot her por t ions
sing about Him indir ect ly. [ Maadhavan pEr solvadhE Ot t hin sur ukku - Ut t er ing
t he name Maadhavaa- is t he essence and summar y of All Vedas. – says AzhwAr ]
SATRUCCHEDHEI KAMANTRAM SAKALAMUPANI SHADVAKYA
SAMPOOJ YA MANTRAM
SAMSAAROTTHAARAMANTRAM SAMUPACHI TA TAMASSANKA
NI RYAANAMANTRAM I
SARVAI SWARYAKAMANTRAM VYASANABHUJ AGA SANDHASHTA
SANTRAANAMANTRAM
J I HVEH SRI KRI SHNAMANTRAM J APAJ APA SATATAM
J ANMASAAPALYAMANTRAM I I
I t is t he only Mant r am, which can sur ely vanquish one' s (inner ) enemies, which
is ident if ied as t he most sacr ed by t he Upanishads, t r anspor t s us acr oss t he
Ocean of Samsaar a, dr ives away t he t hick and dar k clouds of ignor ance and
despair , helps t o accumulat e all t ypes of wealt h, act s as a sur e cur e f or t he
poisonous bit es of t he ser pent known as Wor ldly af f lict ions; o, my t ongue,
Please r ecit e wit hout int er r upt ion t he holy mant r am known as Sr i Kr ishna,
which makes one' s lif e wor t h living. [ Ext r act f r om Sr i Sat akopan mama' s
wonder f ul wr it e up]
Most br illiant GiTA was wr ongly int er pr et ed t o mean so may ambiguous t r ut hs
and meanings; KaNNan Himself t hus r eappear ed t o explain what He had meant .
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Fir st as YamunAchar ya [ Yamunai t huRaivan] t o t ell in Summar y f or m as
Geet har t ha sangr aham and lat er as Ramanuj a t o explain in f ull.

“at alkoNDa nEmiyan”

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THE THI RTY- SEVENTH VERSE OF AMUDHANAAR’S I RAAMAANUSA
NOORRANTHATHI :

Thus GiTA Bhashyam composit ion was descr ibed by Amudhanaar in t he
pr evious ver se. Now Emper umAnar ’s enj oyment and bhakt i on Ramayanam is
descr ibed her ein.

uLCaae L a a a ai Gaauameu e« eu ua aiCem mu +
æLCaae L ßaam|­ Gaauaea« æem =mu ,+ .« ua -
aLCaae L uau­a a aam a­n s vm mm a«|æu n­ ß­aa +
.Lae ( Caae (an s+ e« 2«æu .mea a æ .a ai«ßa. 31

pat ikoNt a keer t ht hi ir aamaa yaNamennum pat ht hiveLLam
kut ikoNt a kOyil ir aamaa Nnuchan_guNaNG kooRum,anpar
kat ikoNt a maamaalar t h t haaLkalan^ t huLLaNG kaniyumn^allOr
at ikaNt u koNt ukant hu ennaiyum aaLavar k kaakkinar E. 37

Emper umaanaar Sr i Ramanuj achar ya always immer ses himself in t he Gr eat
f amous epic Ramayana and keeps it wit h gr eat devot ion in his hear t . The
Bhagawat has, who pr aise t he KalyANA guNAs of such Gr eat est Sr i
Ramanuj achar ya, ar e t he ones who have r ealised t hat t he At hmA of t heir s is
only t o ser ve and be enslaved by Sr i Ramanuj a. Thus, t hey have also given me a
r e-or ient at ion and showed me Seshat hvam of Emper umaanaar . I did not hold on
t o his Lot us Feet , on my own. I t is because t hey have shown me t he gr eat ness
of Emper umaanaar , I could get a glimpse of Yat hir Aj a' s gr eat ness.
Padi koNda keer t t hi- The popular it y of f ame t hat cr osses t he ear t hly
boundar ies;
I r aamaayaNam ennum- such RAMAYANA it hihaasa mahaa kaavyam;
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Bhakt hi veLLam- Sr i Rama bhakt i par eevaaha vaak [ t he f lood of bhakt i t owar ds
Rama t hus f lowed via t he upadEsam t hr u achar ya lineage]
Kudi koNda kOil Ramanusan- The place of r esidence of such bhakt i in t he hear t
of Ramanuj a;
guNam kooRum- [ Such Gr eat est Emper umAnAr ’s] gUNas ar e enj oyed and
r ever ed by
anbar - disciples namely Koor at t hAzhwAn, madappaLLiAcchaan; Mudhali AndAn,
Nadahoor AzhwAr et al/ /
kadi kOnda maamalar t haaL kanadhu- f r agr ant lot us f eet of [ t hose
bhAaawat hAs] ;
uLLan kaniyum nallOr adi kaNdu- wit h such love and anubhavam f or Ramanuj a]
disciples like Bhat t ar r ecognise t his lowliest self adiyEn as if adiyEn is an
obj ect of wor t hiness
koNdu- accept ed me;
ugandhu- enj oyed t hat a j eevat hma is being t hus saved;
enaniyum- even t his lowly obj ect – myself ;
avar kku AaL aakkinar - enslaved me t o t hat most wonder f ul Koor at t hAzhwAn
and Emper umAnAr .
The f ame due t o it s [ Ramayana’s] gr eat ness spr ead acr oss t he wor ld; t he same
applies t o Sr i Ramanuj a also. Bhakt hi veLLam- t he f lood of bhakt i as updesam
f lowed f r om chat hur mukha [ f our f aced] Br ahma t o Sage Nar ada and t hen t o
Sage Vaalmeeki. That Ramayanam t hr ough Thir umalai Nambhi [ Sr i Ramanuj a’s
mat er nal uncle] came down t o Sr i Ramanuj a. Thus Ramanuj a r esided in
Ramanuj a’s hear t as it s t emple which explains Ramanuj a’s involvement and
t r emendous bhakt i t owar ds Rama.
lakshmaNO lakshmi sampanna: He want ed t o per f or m anubhava kamikar yam
t hr ough Vedant ha ar t t ha st hApanam [ est ablishing vedant ha meaning] and
hence went t o Thir umala many t imes and got t o lear n f r om him 18 r ahaysa
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ar t t hams of Ramayana f r om him. Thus, he st udied Ramayanam and enj oyed,
analysed, under st ood t he wor d by wor d meanings; t he ver ses' cont ext s, t he
esot er ic meanings of t hem; t he int er pr et at ions [ pr obable ones] t o Veda,
Vedant hams et c. I t is an anubhavam t o list en t o Ramanuj a nar r aying all t he
above. That was enj oyed by Swami Koor at t hAzhwAn, Embaar , Swami Mudhali
AndAn; MadapaLLi Acchaan, Sr i Nadadhur AzhwAr et al. Swami
Koor at hAzhwAn t hus could bless hence wit h At himaanusha st havam.
Per iya Thir umozhi 3. 7. 3- anj uvan ver se- When Bhat t ar asked as t o what is
t he meaning: ar akkar kula paavai t hannai venj ina mookkar indha t hiRalOn-
MadappaLLi Acchaan explained saying t his is t he Thir uvuLLam [ int er pr et ive
meaning] of Ramanuj a’s.
aDi kONda- They enj oyed saving me saying t his f ellow has got bhakt i t owar ds
t he Lot us Feet of Ranganat han [ as Amudhanar was t he pr iest ] who is Ar adhya
Devat ha of Lor d Rama. Thus I became t he sishya of Swami Koor at t hAzhwAn
and t hus am blessed t o ser ve Emper umAnAr . Now only I am act ually qualif ied
t o per f or m et er nal ser vice t o RanganAt hAn in it s ent ir et y.
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THE THI RTY- EI GHTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

This ser vit ude- and being t he dAsa bhoot har of Sr i Ramanuj a and Sr iman
Nar ayanan- if only had I r ealized and been blessed ear lier , how much
enj oyment I would have had…Amudhaanr is r emor sef ul t hat he had wast ed all
t hese year s. Even in t his bir t h, - even af t er Raamaanuj a appear ed year s
bef or e, f or some r eason, I am not blessed wit h his sambandham bef or e. I t is
because I had never ever appr oached His Holiness. Even now, it is
Emper umAnAr gr ace alone on me t hat he has let me be blessed wit h his
sambandham. He could have done t hat bef or e- is t he f eeling of Amudhanaar in
t his ver se-

.a ai .Leu ni2­u u|a a2«+ e« 2« G« m,.eßu-
ßuaa aiu uma aiL Ls e« Cuamma m« u+ ue e|ma au -
eaa aim u|a|ma Gaauaea1 ni« .mm|« ee eu +
ßnaa ai­ Caa|ea|aa­ ,+ veamam Gn a =e Cuamßm. 38

aakki yat imai nilaippit h t hanaiyennai inRu,avamE
pOkkip puRat ht hit t a t henpor u Laamunpu puNNiyar _t ham
vaakkiR pir iyaa ir aamaa Nnucha!nin ar uLinvaNNam
nNOkkil t her ivir i t haal,ur ai yaayint ha nuNpor uLE. 38

I , t he lowliest self , who has been under t he wr ong impr ession and knowledge
f or ages t hat At hmA is t he Lor d, have been enslaved by Sr i Ramanuj a and t hus
he enabled me ser ve his Bhagawat has Having done so on me, mer cif ully and
gr acef ully, now, my quer y is: why at all I was lef t gr oping in t he dar k so long
f or ages, and so many bir t hs? When I can see t he dept h of compassion of
Devar I r on adiyEn, I am not able t o compr ehend t his inexplicable quer y. Please
t ell me.
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puNNiyar t ham vaakil pir iyaa I r aamaanusa! – Oh Emper umAnAr E! Swami
Ramanuj a! The One who is pr aised by t he scholar s and bhaagyasaalis!
Nin ar uLin vaNNam nOkkil- when analyzing t he way You have blessed due t o
gr ace of Your s-
inRu - af t er becoming so old…
ennai aakki- You made me t he obj ect and r ecipient of Your dayA. .
adimai nilaippit t hyanai…solidif ied my dAsyat hvam and ser vit ude t o You and t he
Lor d.
Munbu- I n t his same bir t h f or so many year s
Avam E pOkki- wast ing all t hose t ime.
puRat t hu it t adhu- pushed me int o t he sensual pur suit s and wor ldly obj ect s;
en por uL?- Why?
Aa- kasht am -[ alas!]
Ther ivu ar idhu- I t is incompr ehensible…
Aal- What is gone is gone [ all pr ecious t ime is gone wast ed wit hout ser ving
Ramanuj a]
I ndha nuN por uL ur aiyaay- Please bless me wit h t he inner meaning or
under lying r easoning of t his and alleviat e my r emor se.
[ I n similar t one, Swami Nammaazhwaar asks Per umAL: in Thir uvaymozhi 10. 8.
9- anRu ennai puRam pOagap puNar t t hat hen seyvaan. ]
For ages, He had been simply ignor ing me and t oday, He has t aken me even as
an obj ect wor t hy of consider at ion and He- t he One who is Enj oyment
per sonif ied- has made Himself ent er int o my smallest hear t and st ay t her e.
Today, he blesses me like t his and accept ed me; why did He leave me t o t hose
cr uel f ive sense or gans f or so long and simply ignor ed me? I demand an answer
f r om Thir uppEr Emper umaan f or my doubt / quest ion.
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(An int er est ing anecdot e r epor t ed by NampiLLai: as wr it t en by
Per iyavaacchaan PiLLai: Nam j eeyar asked his AchAr yA Par aasar a Bhat t ar (son
of Koor at t hAzhwAn) as t o what could be t he r eply f r om Emper umaan f or t his
quest ion f r om AzhwAr ?
Bhat t ar immediat ely r eplies: what can He say? He is ashamed of even r aising
His Head and is dr awing lines on t he gr ound wit h His t oe f inger , due t o His
f eeling guilt y of keeping AzhwAr wait ing so long and not having AzhwAr in Sr i
Vaikunt am. . - What a r eply! I bet Emper umaan and Pir aaTTi would have smiled
at each ot her wit h a beaming f ace f or t his r eply f r om Bhat t ar !)
I t is because of t he Lor d’s swaat hant hr yam [ independence and f r eewill] . Who
is t he Lor d? You ar e t he Lor d…Oh Ramanuj a…You ar e Emper umaanaar . Or it
could be due t o pr aakr ut ham…and my pr aar abdha kar ma per haps.
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THE THI RTY- NI NTH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Thus Amudhanaar f elt bad t hat all t hose year s had gone wast e in t he last
ver se. Now he adds: Yes. Now I have r ealized. The r eason f or not saving me
and enslaving me so long is: I have been loit er ing and r unning behind
mat er ialist ic obj ect s; t he loving childr en; t he f lower bedecked woman et c. . As
t he only goals. I was walking ar ound wit h I and mine f eeling as a ahankaar i.
Thus Emper umaanaar wait ed f or an oppor t une moment f or shower ing His gr ace
and He did not have t he r ight t ime and I did not give him r at her any t ime f or
int er vent ion at all- f eels Amudhanaar . [ mor e apt f or me- and not f or
Amudhanaar …]

Cuammu ua­ emu µu|æu + µm æu­amu e« ßm-
umm Caae ( G2ma æu nua æ Cnm ßa1+ um mmaa aaßua-
Gmm Caae L Cen sma uam m|a a« nm|­ Cumu uaßu+
Cammu Camm an s+ Gaauaea« Cam æu ßaum aßm. 39

por uLum put halvar um poomiyum poonguza laar umenRE
mar uLkoN t iLaikkumnamakku neNY chE!maRRu Laar t har amO
ir uLkONt a vent huyar maaRRit ht han eeRil per umpukazE
t her uLum t her uLt hant hu ir aamaa Nnuchancheyyum chEmangaLE. 39

Oh mind! We have been suf f er ing asking and seeking f or mat er ials, land,
pr ogeny, wif e, et al, and ar e const ant ly under t he pangs of [ samsaar ic] pains.
Emper umaanaar - Sr i Ramanuj achar ya, int er vened and blessed us mer cif ully
wit h t he r ight j n~Anam t o under st and and get t o know of his limit less kalyANa
guNAs only, and r emoved all our kar mic diseases and suf f er ings. Who else can
pr ot ect and save us like what Yat hir Aj ar did? Can we equat e him t o anyone else
at all? (Absolut ely not . )
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Por uL um- t he wealt h also;
Pudhalvar um- childr en also;
Bhoomi um- t he pr oper t y [ movable and immovable]
Poonkuzhalaar um- The f lower bedecked dar k hair ed spouse [ wif e]
yE enRu- They alone ar e t he ult imat e goals
mar uL koNdu- engulf ed by such a t r emendous dar k
aj nAnam iLaikkum namakku nenj E! – Having suf f er ed so long, oh mind [ f or us] ,
t ell
maRRu uLaar t haam O? - I s t her e anyone else who can save us f r om such a
suf f er ing? [ None]
ir uL koNda- t he cause of ignor ance or dar kness ar ising out of aj nAnam
vemt huyar - t he t er r ible suf f er ings and sor r ows
maaRRi- ar e now bur nt and t hus r emoved. .
eer il- never ceasing
t han per um pugazhE t her uLum t her uL t handhu - blessing us wit h t he
appr opr iat e j nAnam t hat enables us t o under st and His wonder f ul kalyANa
guNAs; keer r t t hi [ f ame] ; Bhagavat h, Bhaagawat ha glor ies et c…
t handhu- having given such a blessing in t his samsaar am and making it gr ow;
I r aamaanusar seyyum sEmangaL- Swami Ramanauj a’s such mer cif ul deeds– we
need only t hat f or ever .
Not f or us alone. He changes ever yone’s past lif e t hat is f ull of paapams and
bur ns t hem; He changes t heir aj nAnam and saves t hem. Thus His f ame and
keer t t hi spr eads acr oss t he count r y. Ever yone is now get t ing blessed. He alone
is t he savior f or us. I s t her e anyone else who can do such deeds? None at all.
I f we appr oach ot her s, t he mat er ialist ic goals would only gr ow and cont inue
and suf f er ings would get accumulat ed. When will t hey ever end? That ' s why so
many year s – we have been suf f er ing. Oh mind, under st and t hat .
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THE FORTI ETH VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Mat er ialist ic wealt h; childr en; pr oper t y; wif e- t hose who wer e af t er t hese
f our wer e al so t r ansf or med by Yat hi r Aj a [ Chi t hai shaNAyA
lOkaishaNaayaaSCha vut ThAyATha bhishAChayai Char ant hi. . . ] Yat hir Aj a
shined as sanyaasi glowing wit h Celibacy; He is Vaamana seelar ; He is like Lor d
Vaamana who did not even show Pir aaTTi and hid Mahalakshmi [ r esiding in His
chest ] wit h t he deer skin [ kr ishNAj inam] in His sacr ed t hr ead [ upaveedham] .
Amudhanaar enj oys t hat in t his ver se in t his cont ext . I t is in line wit h
Thir umangai AzhwAr ' s anubhavam in madal…

ßaun­ e (u Cuammu amumu + a a|mnm -
aaumu e« m|ee na« Ca« ua + na« aieu ae eea ßa-
.us aauu .mu Cuamm e Lam æ e« meaa aa« +
eau«« a ­« + Gaauaea« Gn a ue u|eaßm. 4o

sEmanal veedum por uLum t har umamum cheer iyan^aR
kaamamum enRivai naan_genpar ; naan_ginum kaNNanukkE
aamat hu kaamam aRampor uL veet ut haR kenRur ait ht haan
vaamanan cheelan ir aamaa Nnuchanint ha maNmichaiyE. 40

Emper umaanaar - Sr i Ramanuj achar ya- whose qualit ies ar e only equal t o t he
Lor d Vamanan, pr eached t he wor ld wit h gr eat t r ut hf ul, unambiguous,
unpar alleled Vedic philosophy wit hout t heir even asking f or it . He is so
mer cif ul. Moksham, Dhar mam, ar t ham, and kaamam, ar e t he f our goals of lif e;
so t hey say. But Yat hir aaj aa, a celibat e like Vaamanan, says Kaamam (Desir e)
f or union wit h KaNNan is t he only wor t hy goal; t he ot her t hr ee ar e j ust t o
suppor t t his divine passion. Dhar mam r emoves t he sins t hat st and as a hur dle
f or t his kaamam. Ar t ham is used f or giving alms and t hus aids f or going
t owar ds t he goal. mOksham also aggr avat es t he longing (Kaamam) f or KaNNan.
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Thus, Kaamam (f or KaNNan) is t he Best . (What an enj oyment of Yat hir Aj ar ' s
gr eat ness by Amudhanaar !)
I ndha maN misaim- in t his ear t hly wor ld;
Vaamanan seelan I r aamaanusan- Like Vaamanavat hAr am, adher ed t o
Br ahmachar ya
Ur ait t haan- inst r uct ed;
sEmam nal veedum – Per manent enj oyment of mOksha aanandham;
por ul um - ar t t ham;
dhar umam um- Dhar ma;
seer iya nal kaamam um- t he pleasur es of desir e wit h no t inge of sor r ows
enRu ivai naangu enbar - [ all t hese f our goals of lif e-say t hose who ar e lear ned
in Vedas and Vedant ha]
naangin um- out of all t hese f our goals
kaNNanukkE Am adhu kaamam- desir e f or KaNNan alone ist he Goal t o be
at t ained. . [ ot her Dhar ma, ar t t ha,mOksham ar e]
idhaRku- f or t his kaamam [ desir e f or Kannan] only.
THE ESSENCE OF EMPERUMAANAAR' S I NSTRUCTI ONS:
Thir umangai AzhwAr also expr esses t he same [ t hr u his madal] ; I t does not
mean t hat one need not have t o wish f or mOksha aanandham. That is t he gr and
one; I t never ever per ishes; I t is always per manent . The epit ome of Anandha
r oopa Br ahmaanubhavam is t he ut most enj oyment and it does not beget any
sor r ow; it is devoid of all sor r ows. The ar t t ham [ mat er ials] ; t he dhar mam ar e
only means t o sukha [ pleasur e] ; Hence t hey ar e not ult imat e nor ar e t hey
impor t ant . Gr ander t han is Kaamam [ desir e] ; Also only desir e in accor dance
wit h dhar ma saast hr aas is t o be consider ed her ein.
Dhar mAvir udDhO lOkE(S) smin kaamO(S) smibhar at har shabha. . .
The cause f or suf f er ing in t he hell- t he desir es t hat ar e f or bidden and ar e t o
be r ej ect ed – ar e not t o be aspir ed f or ; All t hese desir es however can only
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lead t o wor ldly pleasur es and never even be able t o gr ant t he et er nal
pleasur es.
But kaamam ar e of t wo t ypes. We ar e not t alking about t he or dinar y one f or
wor ldly people- which is t he f ir st t ype. We ar e r ef er r ing t o Bhagavat h kaamam
- t he desir e f or KaNNan and none ot her t han KaNNan alone. Similar t o t hose
of ANdAL, Meer a, Gopikas, Par akala Nayaki and Par ankusa Nayaki, Desika
Nayaki [ f or Thir uvaheendr apur am Deva naat han] ; t his is not anyway equal t o
t he wor ldly car nal desir es. I t is f or J eevat hman' s desir e f or union wit h t he
Par amat hma; I t is r ealizing [ which is act ually t he case] t hat oneself as t he
St hr ee and Sr iman Nar ayanan alone as t he Pur usshot t haman.
I magining oneself as St hr ee and desir ing f or f alling in love wit h KaNNan,
immer sing oneself in t he divine dhivya mangaLa vigr aha, mohana r oopam of
KaNNan is nat ur al f or a J eevat hman t o enj oy. His most beaut if ul Thir umukham
[ f ace] ; His r ed cor al mout h, His br oad shoulder s, His st r ong chest ; His cur ly
t r esses f alling on t hose lovely cr escent lke f or ehead, t hose long limbs, dar k
blue hued divine char ming body, t hat enchant ing and bewit ching smile- one can
not but f all in love wit h Him and long t o be hugged by Him.
Gopikas f or get t ing t heir own husbands, childr en and houses r an behind t his
char ming KaNNan is equal t o t his Bhagavat h kaamam. Thus desir e is of t wo
t ypes:
One- f or ot her vishayams; Second- f or KaNNan
t he kaamam f or KaNNan would f low t o bhagavat h pr eet hi and bhagavat h
kaimkar ya r uchi. Thus it paves t he way f or et er nal ser vit ude f or Him at
Sr ivaikuNt am and et er nal communion wit h Him t her ein.
Quest ion: The ult imat e pinnacle of Sowlabhyam [ eLimai] – j oined hands wit h
Gopa st hr ees and enj oyed being wit h t hem, unit ed wit h t hem. Even some of
t hem wer e mar r ied [ t o ot her s] . They t oo wer e happy being wit h Him. This is
against saast hr As. Does t his deed br ing a bad name f or KaNNan?
Answer : We should f ir st of all, not t hink t hat He [ Bhagwaan] and us- as one
j aat hi (one gr oup). He is I swar an; Lor d; r uler of all of us; I t is His sankalpam
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even f or our ver y exist ence; br eat hing. He is never t ouched by punya, paapams;
He is akilahEya pr at hyaneekan (unt ouched by imper f ect ions; or bad guNAs); He
is not bound by Kar ma at all; His bir t h is an avat hAr am f or t he sake of us. We
ar e all bound always by Kar ma; we ar e t ied down by our papams and punyams.
He is above vidhi nishEdha saast hr As; Saast hr As ar e f or us t o be on r ight
t r ack f or get t ing r id of our paapams, and accr ual of punyas and t o please Him
as Saast hr As ar e His agnyA- inst r uct ions. Sage Vyasa also says clear ly:
ar oopavadhEva hi t at hpr aDhAnat hvaat h. Bhagawaan DOES not belong t o human
r ace; He is in manidha j aat hi at all. We cannot hold Him down wit h t he r ules
laid down f or us.
Also, We can not compar e and equat e our act ions wit h his dhivya chEsht it hams
(leelAs); Can we lif t t he huge Govar dhana mount ain wit h t he lit t le f inger as a
Boy? Can we dance on t op of many heads of poisonous snake Kaalingan? Sage
Suka t akes t he example of Rudr a himself t o explain t his in Sr imad
Bhaagawat ham: Bhagawaan’e leelAs ar e ver y many. Rudr a' s leelas ar e f ew; Even
t hem, we can not do or per f or m. Rudr a dr ank t he poison and did not per ish [ as
it was Deva kaar yam and t he Lor d Sr iman Nar ayanan blessed him t o under t ake
t he t ask] . Can we dr ink poison and sur vive? When such is case wit h I swar an,
why t o t alk about Sar vEswar an?
Hence, KaNNan does not belong t o us– human r ace. I swar an; Par abr ahmam- is
He. Veda declar es Him as apahat hapaapma. Swamy Emper umAnAr Sr i Ramanuj a
comment s t his as: by His nat ur e, He is not bounded by Kar ma
[ apahat hakar mat hvam, kar mava Syat hAgandhar ahit hat at t vam it hyar TTha:]
So, if some of His act s appear t o us t he act s of paapam, He is unbounded and
unt ouched by such act s at all. Hence, will paapam never ever af f ect or come t o
Him due t o t hese act s? - The quest ion does not ar ise at all f or Him…Swamy
Desikan t ouches upon t his aspect in t he above sloka wit h t he wor d.
Akar mavaSya. . . Thus He does not belong t o j eeva j aat hi; and also He is our
Ruler , Lor dship and I sawar an and due t o bot h aspect s, He does not get
af f ect ed by Kar ma and Punya paapams says engaLAzhwAn in t he comment ar y
on Vi shnu pur ANa f or t he same subj ect under I swar at vEna
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apahat hapaapmat vaat . . Hence no dhOsham f or Him. Thus Ramanuj a opined
t hat Kaamam [ desir e] f or KaNNan is gr ander t han Dhar ma, Ar t t ha, and
moksham.
Four f old (Dhar ma-Ar t ha-Kama -Moksha) goals of Lif e ar e ment ioned in Vedas;
This vedic t r adit ion goes back t o NammAzhwAr ' s pr e-sanga Tamizh and was
f ollowed by ANDAL and cont inued onwar ds t hr u our AchAr yAs down t o Nat ha
Muni, AlavandhAr and RaamAnuj A, Thir ukkur haippir An and Ar angat t hu
AmudanAr about t he f our pur ushAr t hams (aRam, por uL, inbam, veedu --
Dhar mam, Ar t ham, Kaamam and Moksham). AmudanAr st at es t hese unbhaya
VedAnt ha doct r ines in Tamizh t o summar ize t he way shown t o us by t he aut hor
of Sr i Bhaashyam.
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THE FORTY FI RST VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Unt il Sr i Ramanuj achar ya [ Emper umaanaar ] appear ed and pr eached even Lor d
Sr iya: Pat hi could not accomplish f r om his avat hAr ams and t he manner in which
it yielded f r uit s now when emper umAnAr appear ed is amazing. He has made
ever yone under st and t he unpar alleled Supr emacy of Sr iman Nar ayanan and
made t hem His devot ees- Amudhanaar enj oys her ein:

ue u|ea ßma«|am ßaamu u|mn s+ em am uaaeß«-
ae em nim aieu aaeai­ ­a,+ v­ßaaa am e­ ­au -
.e e­ Gaauaea« en s ßaa« m|m .u Cuamßa+
ne em ma«u a2­a Caae (,+ naaem æ .m|«ßa. 4|

maNmisai yOnikaL t hORum piRant hu engaL maat havanE
kaNNuRa niRkilum kaaNakil laa,ula kOr _kaLellaam
aNNal ir aamaa Nnuchanvant hu t hOnRiya appozut hE
nNaNNar u NYaanam t halaikkoNdu, naar aNaR kaayinar E. 41

The wor ld could not r ealize t he gr eat ness and Sar vasEsht hvam of Emper umaan
Sr iya: Pat hi Sr iman Nar ayanan [ Maadhavan] , in spit e of His t aking so many
avt aar ams and showing Himself Pr at hyaksham t o t he wor ld. But
Emper umaanaar , Sr i Ramanuj achar ya, who consider ed t he suf f er ings and
sor r ows of all t hose who hold ont o His Lot us Feet , as His own, and blessed t he
wor ld wit h t he gr eat and r ight int er pr et at ion wit h Sr i Bhashyam and Git A
Bhashyam and ot her br illiant wor ks. Now t he wor ld is r ichly blessed wit h t he
cor r ect knowledge (j n~Anam) and t hus become t he ser vant s (sEshans) of
Sr iman Nar ayanan under st anding our et er nal r elat ionship wit h Him.
engaL maadhavanae- Our Sar vasEshi – Sar vEshwar an Sr iya: Pat hi Sr iman
Nar ayanan on His own accor d;
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maNmisai yonigaL t hORum piRandhu – bor n in t his ear t h- in ever y womb [ of
Kowsalya, Devaki et al]
kaNNuRa niRkilum- even when st ood in f r ont of our eyes [ enchant ing t o t he
eyes]
kaaNagilaa ulagOr gaL ellaam- t he wor ldly people who do not r ealize and
under st and t hat He is our nAThan; Sar vEshwar an who has appear ed in our
midst ;
aNNal r aamanusan vandhu t hoNr iya appozhudhE- The moment our Swami
Ramanuj a [ Emper umaanaar ] having come her e f r om Par amapadham and
appear ed in our midst once
naNN ar u j nAnam- t he most esot er ic and impor t ant and r ar est Siddhant ham
has been made cr yst al clear
t halaikkoNdu- blessed wit h t hat clear j nAnam and r ealizat ion of t he
unpar alleled doct r ine
naar aNaRkku Aayinar - [ t he people] have become t he dAsa bhUt har s [ ser vant s]
of Sr iman Nar ayanan.
The Lor d had t r ied His best , t hr ough var ious avat ar as, t o emancipat e t he
er r ant inhabit ant s of ear t h, but f ailed miser ably. However , t he advent of Sr i
Ramanuj a saw even die-har d at heist s become ar dent devot ees of t he Lor d.
This says t hat even if Emper umaan appear s in f r ont of t he j eevaat hmaa t hey
will not be able t o exper ience Emper umaan but when our gr eat emper umaanaar
came t o t his ear t h, ever yone in t his wor ld exper ienced Emper umaan’s glor ies
and became emper umaan' s daasa bhoot haas. He says t hat our beloved
emper umaanaar has achieved what t he gr eat saint s, aazhwaar s and aachaar yas,
who wer e her e ear lier could not , by way of making people under st and and
sur r ender t o Emper umaan' s t hir uvadi. [ Fr om Sr i KN Nar ayanan ]
When Emper umAn t ook His avat hAr am wit h apr Akr ut ha t hir umEni [ dhivya
mangaLa] ever yone t hought He is one among t hem having t he mat er ial body and
is human j ust like t hem. Even He per f or ms gr and deeds and pr eaches showing
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t o t hem t hat He is Sar vEshwar an and Par at hvam, t hey t ease Him t hat He is a
magician and is a maayaavi.
Kr ishNa Himself says:
avaj Anant hi mAm moodAha. .
I f people ar e misled t o believe t hat t her e is someone or some ot her god t hen
it becomes f alse and hence KaNNan showed Himself as Par at hvam on f ew
occasions. But ever yone said: t his is indhr a j aalam. When our Sr I Ramanuj a
appear ed j ust once, He showed t he people wit h unambiguous cr yst al clear
knowledge and blessed t hem wit h t he r ight and unambiguous int er pr et at ion of
Git hA, Br ahmasoot hr am, Vedant ha and ot her s t hr u his wor ks. He blessed t hem
wit h His enor mous dayA. Thus ot her non-vedic [ avaidika] r eligions wer e
eclipsed by His sampr adayam and siddhant ham. People ar e no mor e conf used or
misled.
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THE FORTY- SECOND VERSE OF AMUDHANAAR’S I RAAMAANUSA NOORRANTHATHI :

Again, how Emper umAnAr is gr ander and bet t er t han Emper umAn is descr ibed
her ein in a dif f er ent manner .

.m|eumaa Caam ea am æu + .a aaa­ .mm mmn ai-
uaæu e« .e|em+ en Ca(a aa« G« m+ uau­aam -
nama« e­ ­a vm|a aL æu naa« + .am aC«« eu -
s¡me« + a ai­ Gaauaea« Caa­ ­mm aan ßa. 4?

aayizai yaar _kongai t hangum_ak kaat hal aLaRRazunt hi
maayumen aaviyai vant het ut h t haaninRu maamalar aaL
nNaayakan ellaa vuyir _kat kum naat han ar anganennum
t hooyavan t heet hil ir aamaa Nnuchan_t hol lar uLchur ant hE. 42

I was complet ely r esiding in t he beaut if ul bosom of young women (who hide
t heir f ault s of t heir bodies wit h t he f r agr ant f lower s, colour f ul clot hing,
smear ing sandal past e, ador ning or nament s, et c,) wit hout an awar eness of any
ot her pleasur e; I was deeply caught in t he muddy wat er s of lust and wasabout
t o per ish. Ther e appear ed t he Par ama dhaar meegar - Par amadhayALu Sr i
Ramanuj a and He blessed me wit h His gr ace, mer cif ully declar ing t hat Sr iya:
Pat hi Sr i RanaganAt han, t he Lor d of Sr ir angam alone is t he Mast er of all souls,
wit hout expect ing even an iot a of any benef it or pr at hi upakaar am (paying him
back) f r om adiyEn. What a mer cy! That ' s His nat ur al compassion on us. Such a
Par ama kaar uNikO AchAr ya saar vabhoumar is Yat hir Aj a Sr i Bhashykar ar .
The enchant ing divine beaut y of t he Lor d KaNNan [ Ranganat han] t hat
capt ivat e t he eyes and t he mind of ever yone did not change me; Nor did His
upadEsam t hr ough Git A saast hr a. I was dest r oying myself caught in t he beaut y
[ which I t hough wr ongly is even bet t er t han t he divine Beaut y of KaNNan] of
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or nament ador ned women and t heir bosom r esiding in t her ein. Look at Our
Emper umAnAr Sr i Ramanuj a’s power of t r ansf or ming me! “This moor t hy is t he
Gr andest One; He never ever separ at es Himself f r om Sr i Mahalakshmi-
agalagillEn iRaiyum enRu alar mEl mangai uRai maar bhan; Like Her , ever y
j eevat hma has ever y r ight t o enj oy seeing Him f or ever and love Him deeply
r esiding t her ein in His Chest .

“ar anganennum t hUyavan”
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For t he Supr eme Lor d Sr i RanganAt han, who is her e in our f r ont , who is t he
Lor d of Lakshmi, Sr iya: Pat hi, t he j eevat hma, t he individual soul is as dear t o
Him as Mahalakshmi? He is as dear t o Him as t he Kaust hubha gem t hat
r esplendent ly shines in His chest . Saast hr As speak of J eevat hma as His son,
disciple or ser vit or . He alone is Par ampur usha; all j eevat hmas ar e like st hr ees
and enj oy ser ving Him et er nally. That is Absolut e Bliss. – Ramanuj a blessed me
wit h a cr yst al clear j nAnam and showed me t he divine Beaut y. He t ook my mind
of f t hose f licker ing alpa f leet ing pleasur e t hat ar e act ually indeed f ull of
suf f er ing lat er . Now I am saved. Now I am in deep love wit h KaNNan;
RanganAt han. KannanukkE Avadhu kaamam.
Thus, Emper umAnAr has t aken my mind of f and t r ansf or med me int o f alling in
love wit h t he Only One KaNNan- Ar angan. Sr i Ramanuj a alone could do. Even
KaNnan and Ranganat han could not achieve.
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PAASURAM 43
Even if one does not have an oppor t unit y or is not f or t unat e t o hear t he
upadesam of Ramanuj a, no wor r ies; Simply ut t er t he name RAMANUJ A and
t hat it self would gr ant you all f r uit s.

aaa æu aimeu vea eu + Caa­u uai­ eammau -
uaa æu Gme|2« um mm q(u + uLm|em m a -
veaa ai« m«« vua æ ma« .mm a mu vma­|em+
saa æu Cumeu+ Gaauaea« e« m Caa­ eu|ß«. 43

sur akkum t hir uvum uNar vum cholappukil vaayamut ham
par akkum ir uvinai paRRaRa vOt um pat iyiluLLeer
ur aikkin Rananumak kiyaanaRaNY cheeRum uRukaliyait h
t hur akkum per umai ir aamaa NnuchanenRu cholluminE. 43

Oh People! Bhagyasaalis, (Lucky ones) who ar e blessed wit h t he avat aar am of
Emper umaanaar Sr i Ramanuj achar ya! I , (who has sur ely r ealized t his now) am
t elling t his t o you who have not yet r ealized yet : Emper umaanaar chased away
t he st r ong Kali pur ushan' s inf luence on t he wor ld dest r oying all kali dhar mam
and vir t ues. (Kaliyum kedum; KaNdu koNmin says NammAzhwAr ). By t he simple
ut t er ance of t he divine name of t his AchAr ya, bhakt i and j nAnam will
aut omat ically gr ow; J ust by a mer e t elling of his name, will int ensif y t he
sweet ness in your mout h leaving an excellent t ast e in your mout h. Also, all
ir r emovable sins and sor r ows of samsaar ic af f lict ions will r un away showing
t heir backs t o us, in addit ion t o all t hese anubhavams.
Padiyil uLLeer ! - Oh wor ldly people! Those who ar e on t his ear t h!
Umakku yaan- t o you- I ;
aRam ser um ur ukaliyai t hur akkum per umai ur akkinRanan-
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Telling t he way t o chase t he Kali pur ushan’s inf luence [ t hat ant agonizes and
agonizes t he dhar ma devat hai] ;
[ what is t hat ?]
I r aamanusan enRu solluminE- Ut t er I r aamaanusan’s divine name
Solapuhil- The moment you at t empt t o ut t er t hat ;
Thir u vum sur akkum- it will be a f ount ain head of Auspiciousness
uNar vum sur akkum- Fount ainhead of j nAnam;
vaayamudham par akkum- j ust ut t er ance would linger a sweet t ast e in your
mout h;
ir uvinai paRRaRa Odum- t he kar mic diseases would simply f ly of f [ f r om you] all
paapams would get cr ushed and ext inguished.
Raamaanusa naamam is gr ander and bet t er even Raama naamam. Rama nama
bur ns some paapams and enables you t o per f or m f ur t her bhakt i yoga which
would cr ush all paapams complet ely and leads you t o mOksham. But Ramanuj a
naama, unlike Raama nama, wit hout let t ing us do any ot her ef f or t ; by bur ning
all paapams complet ely; gr ant s ever yt hing in t his wor ld, gr ant s us r ight j nAnam,
enables us sur r ender t o t he lot us f eet of Achar yan and t akes us st r aight on
Supr eme expr essway t o Sr ivaikunt a. Means: Ut t er ing His Thir unaamam alone
would please t his Achar ya saar vabhouman and He would bless us wit h His
mer cif ul glance and per f or m Achar ya nisht ai f or us.
Solapuhil means- ut t er ing His divine name again and again; I t will also mean-
once ut t er ed – it would yield.
I n Sr i VaishNava sampr adhAyam, AchAr yan is r ecognized as t he avat hAr a
visesham of Sr iman Naar AyaNan. Ther ef or e, one wor ships one' s AchAr yan as
not dif f er ent f or m Emper umAn. Such AchAr ya abhimAna nisht aaLs appr eciat e
deeply Madhur a Kavi' s sincer e declar at ion, “dhEvu maRRaRiyEn”.
AmudhanAr declar es t hus only in t his r espect : “sur akkum Thir uvum uNar vum
solappuhil vaayamudham par akkum ir uvinai paRr aRavOdum pat iyiluLLI r !
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ur aikkinr anan numakkiyAn aRancheeRum uRu kalyai t hur akkum per umai
RAAMAANUSAN YENRU SOLLUMI NE”
[ hear d f r om Sr i Velukkudi Kr ishnan Swami' s discour se] - ext r act ed f r om
Nar ayan KV' s wr it e up] Swamy Pillai Lokam J eeyar explains t his as f ollows:-
“Sollpugil Vaayamudham par akkum, ir uvainai pat r ar avodum. . ”
Which means, r ecit e t he I r aamaanusa t hir unaamam which will give immense
happiness or sukham. Her e swamy says when we r ecit e t he I r aamaanusa
Thir unaamam, it gives divine nect ar t hat gives us j oy. This is similar t o Swamy
Madur akavi Aazhwaar ' s Kanninun Sir udhaambu wher e swamy says:-
“Nanni t hen kur ugoor nambi ennakkaal, annikkum amudhoor um en naavukke. .”
which means- When adiyen t ake t he name of “t hen Kur ugoor
Nambi” (Nammaazhwaar ), adiyen t ast es divine nect ar on t he t ongue.
I nit ially when we keep saying j ust on our t ongue, in cour se of t ime t he
“ir aamaanusa Thir unaamam” will capt ur e our minds aut omat ically and we will at
one point of t ime get so immer sed in t hat t hir unaamam t hat t her eaf t er ,
whenever we r ecit e, we will f eel a divine exper ience wit hin our selves and also
we will also st ar t exper iencing t he same f eelings of Swamy
Thir uvar angat hamudanaar or Swamy Madur akavi aazhwar . We do not even need
t o know t he meaning of t he t hir unaamam.
Emper umaan is consider ed t o be a divine nect ar by our azhwaar s. Emper umaan
in his Koor maavat haar am helped devaas t o get amudham f r om t he
Thir uppaar kadal. Who gave t he amudham t her e? Emeper umaan - who himself is
anot her “amudham”. Hence sour ce of “amudham” is only “amudham” and not
anyt hing else. The t ast e of nect ar can be obt ained only f r om nect ar it self . The
I r aamaanusa Naamam is a divine nect ar . Who gave t his “Par apanna Gaayat hr i”
which has t he Raamaanusa Thir unaamam? Amudanaar . Hence t he t hir unaamam
it self is a “divine nect ar ” which has it s sour ce f r om t he “nect ar ” it self which in
t his case is “Amudanaar ” - af t er all Swamy' s name it self has “amudam” in it !
Also, Emper umaanaar himself can be consider ed as amudham as amudanaar says
in 43r d paasur am as ment ioned above. Hence his wor ds ar e also amudham which
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ar e not hing but t he 9 wor ks wit h f ull of divine nect ar t hat he gave us. Those
wor ks ar e called t he “navar at hnams”. Mor eover emper umaanaar t hir unaamam
it self is an amudham which came f r om anot her amudham who is Amudanaar .
Emper uman is amr ut ham who gave us an amr ut ham in t he f or m of
“Emper umaanaar ”, Emepr umaanaar is an amr ut ham and hence he gave us nine
r at hnaas which has amr ut ham in it . Amudanaar is an amr ut ham who gave us t he
gif t of “I r aamaanua Noot r andhaadhi” as an amr ut ham which has 108
I r aamaanusa Thir unaamam in it .
Thus we do not have t o wor r y if we chant I r aamaanusa Noot r andhaadhi - it will
give us bot h Dr isht a and Adhr isht a Phalam.
Her e Swamy Pillai Lokam J eeyar quot es an incident f r om Raamaayanam:-
Once emper umaan Sr i Raaman along wit h Lakshmanan went t o t ake bat h in a
r iver ver y ear ly in t he mor ning. I t was shiver ing cold in t he wat er when t hey
wer e t aking bat h. At t hat t ime Lakshmana says “Oh. . Raamaa!!, we have come
dur ing lat er hour s of t he sunr ise but st ill we ar e exper iencing shiver ing cold.
Think of Bhar at ha who use t o go t o Sar ayu River at t he ear ly mor ning hour s
(say ar ound 2:00 AM) t o t ake bat h and do his mor ning dut ies.” Af t er hear ing
t hus Raamaa f eels so sad t hat he immediat ely t ells Lakshmana “Let us now
leave all our vr at ham and immediat ely go t o Bhar at ha as I cannot bear t o t hink
of Bhar at ha who is st r uggling like t his in t his cold weat her .” I mmediat ely
Lakshmana is wor r ied t hat Raama should not br eak his Vr at ham and consoles
Raamaa t hus:-
“Rama, if we go back now we ar e going t o see t he same Kaikeyi. I t is so
unf or t unat e t hat Bhar at ha is her son!” Hear ing t his Raamaa says, “Laskhmana,
why ar e you t alking about her now? Why do you not t alk about Bhar at ha f or
some mor e t ime as it gives me immense pleasur e when I hear his name who is
t he king of I kshwaku vamsa.” Her e Rama consider s Bhar at ha as t he King of
I kshwahu vamsam and himself as a daasan t o Bhar at a. Not only her e but even
when He conver sing wit h Vaali and Sugr eeva, Rama says t hat Bhar at ha is His
mast er and He is Bhar at ha' s dasan and t hat whenever He t hinks of Bhar at ha,
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He exper iences an immense pleasur e like t hat coming f r om Amr ut ham.
What connect ion does t his incident have wit h our cont ext ? When Bhar at ha was
f elt as Amr ut ham t o Sr i Raamaa, alt hough Bhar at ha was a younger br ot her of
Raama, who can be called as “Ramanuj a” even t hough his act ual name is
Bhar at ha, our emper umaanaar is also “Raamaanuj aa” who makes us f eel it is
Amr ut ham when we chant his t hir unaamam. Ther e Bhar at ha is j ust called as
“Raamaanuj a” alt hough his name was not t hat .
Her e our emper umaanaar ' s name I S Raamaanuj aa and he is Raaamaanuj a
himself . Hence when we r ecit e Raamaanuj a Thir unaamam we can exper ience
Amr ut ham f lowing on our t ongue as f elt by Raamaa while t alking and hear ing
about Bhar at ha. By t his we can exper ience Dr isht a Phalam which in t his case is
t he f eeling of Amr ut ham f lowing in our t ongue.
Accor ding t o Nammper umaal, who ever has Raamaanuj a Thir uvaDi Sambandham
will get moksha. Anyone who has per f or med Sar anagat hi t o t his Achar ya
Saar avabhouman will be gr ant ed mOksha as Ramanauj a has placed his
Sar anagat har ' s soul at t he Lot us Feet of t he Lor d in t he f or m of Achar ya
nisht ai.
Hence emper umaanaar is consider ed as “mOksha hEt hu” meaning - “r esponsible
or r eason f or mOksha”. Now Swamy Pillai Lokam J eeyar dif f er ent iat es
bet ween Bhar at ha and Raamaanuj a t hir unaamam. When Rama ut t er ed
Bhar at ha' s name it gave Raamaa an immense happiness which is a Dr isht a
Phalam.
But her e when we r ecit e Raamaanuj a Thir unaamam we get bot h Dr isht a Phalam
and adr isht a phalam. Because as emper umaanaar himself is r esponsible t o give
us moksham, he can give us even t he Adhr isht a Phalam which is Sr i Vaikunt a
Pr aapat hi which is Nit hya Kainkar yam at emper umaan' s f eet at Sr i Vaikunt am.
“I r aamaanusa Noot r andhaadhi” is consider ed equivalent t o t he Gaayat hr i
Mant r am which in t ur n is t he essence of all t he Vedaas and which is
emper umaan Himself . But it is ver y ver y dif f icult t o get bot h t he dr isht a
phalam and adhr isht a phalam by chant ing Gayat hr i mant hr am. One might get
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t he Dr isht a Phalam alone by chant ing t his mant hr am but I r aamaanusa
Noot r andhaadhi which is I r aamaanusa Thir unaamam will give bot h t he Dr isht a
and Adhr isht a Phalam even when r ecit ed once on our t ongue wit hout having t o
chant f r om t he bot t om of our hear t s.
The Gaayat hr i Mant r am is t he essence of all t he Vedaas and it s essence is
“I r aamaanusa Noot r r andadi” which is also known as “Pr apanna Gayat hr i”. Since
a Pr apanna is t he one who has t ot ally sur r ender ed t o Emper umaan, it is mor e
apt t o r ecit e “Pr apanna Gaayat hr i” r at her t han chant ing t he Gayat hr i
Mant hr am. [ as hear d f r om Sr i Velukkudi Kr ishnan Swami upanyasam-
t r anslat ed by Sr I Nar ayanan KV- t hanks t o Sr I Nar ayanan Swamin]
Hence we do not need t o wor r y about anyt hing when we have Raamaanuj a
Sambandham by chant ing Raamaanuj a Thir unaamam.
Swamy embaar says wit h all pr ide “I llai enakkedhir I llai enakkedhir I llai
Enakkedhir e. . ” when pr aising emper umaanaar . This means “when adiyen has
t he ent ir e t hir umeni of r AmAnuj a in adiyen' s mind, no one can be against me. . .
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PAASURAM 44
Ear lier , Amudhanaar descr ibed Ramanuj a’s mast er y of RamayaNam and Git A
saast hr As, and his skill in est ablishing t he Sr ivaishnava doct r ine and cr ushing
t he ot her non-vedic r eligions. Now Amudhanaar ment ions t hat Ramanuj a is t he
gr eat est mahaan who has lear nt even Tamil Vedas [ Divya pr abandhams] and
Veda, Vedant a.

Caa­ ­aa au|Cuam m « mu + amaiam na« æCu­ 2­-
G­ ­a+ .mCnm| maeu Caa|n ae« + ee emm a a-
n­ ­aa uaeu Gaauaea« aim nauu nu u|a æ+
.­ ­aa .a­|La ßaaa ,+ es ßuCm« m aau|u ußa. 44

sollaar t hamizor u moonRum chur ut hikaL naan_gumellai
illaa aRan^eRi yaavum t her int havan eNNar uncheer
nNallaar par avum ir aamaa Nnuchan_t hir u naamam
nambik kallaar akalit at h t hOr ,et hu pERenRu kaamippar E. 44

I n t his vast wor ld, one wishes t o know what t he ult imat e Pur ushaar t ham is. Sr i
Ramanuj achar ya st udies ar t , dance and dr ama in Tamil and also sweet est
AzhwAr ’s wor ks in Tamil, t he f our Vedas and all limit less innumer able Vedant ha
and Dhar mas and analyzed t hem individually as well as in ent ir et y. He st ands
like a shining light , est ablishing t he gr eat est t r ut hs r ef lect ing t he sr ut his and
Vedic t r ut hs in clear cat egor ical t er ms, and is pr aised f or His KalyANA guNAs
by Gr eat scholar s wit h love and devot ion. This wor ld (and it s people)- oh no! ar e
not list ening and paying at t ent ion t o my wor ds. (Ar e t hey not sensible?)
Sol aar t hamizh moonRum- ar t , music, dr ama in Tamil [ iyal, isai, naat akam]
sr ut higaL naangum- Rg, Yaj ur , saama, At har vaNa Vedas ellai illaa aRa neRi
yaavum- innumer able, limit less, dhar ma saast hr As [ et c]
t her it t havan- All t hese ar e under st ood cr yst al clear by him
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eN ar u seer nallaar par avum I r aamaanusan- Ramanuj achar ya - One who is t he
per sonif icat ion of limit less kalyANa guNAs and who is pr aised by scholar s f or
t he same;
t hir unaamam nambi kallaar - One who has not lear nt His Thir unaamam [ even
af t er seeing t hese kalyANa guNAs of his] wit h an unf linching f ait h t hat it
would alleviat e kar mic diseases;
agal idat t hOr yEt hu pERu enRu kaamipaar - in t his vast wor ld, wher e and when
will t hey ever desir e f or and f or which goal? [ never ever t hey will. ] Ramanuj a
mast er ed in all Tamil ar t s- namely gr ammar , lit er at ur e, dance, music, dr ama
et c. . and also Sanskr it veda Vedant hams [ sr ut his] .
iyal- t he let t er s, gr ammar , and t he wor ds, et ymology, meanings et c
isai- Tune, beat s [ r aga, t haaLams and t he subset s of t heir s] ;
naat akam- wit h t he combinat ion of t he t wo above, dr ama is f or med. . and wit h
abhinayam [ miming] it becomes a dance dr ama.
Vedas wer e in f r agment ed f or m and Veda Vyasa consolidat ed t hem and divided
int o f our st andar dized cat egor ies of t he mant r as. Thus st andar dized, t hey
wer e named Rig, Yaj ur , Samam, and at har va Vedas. Each of t hese Vedas wer e
f ur t her classif ied int o samhit has [ hymns f or r it uals] . Br ahmanas [ pr ose
por t ion/ per f or mance det ails of r it uals] and Ar aNyaka including Upanishads
[ wit h myst ical element s. meaning of hymns] .
Ramanuj a had mast er ed t hese veda, vedant hams and lear nt all saast hr As.
Ramanuj a dr ew pr of usely f r om Upanishads t o pr omulgat e his school of
vedant ha known as Visisht advait a and his Bhashyams on Br ahma Soot hr ams and
t he Git A ar e mast er ly ones. Besides Swami blessed us wit h t he ver y impor t ant
wor k on Vedant ha called Vedaar t ha Sangr aham which cont ains t he cent r al
pur por t on Upanishads.
Mor e t han his knowledge and exper t ise, Swami was mer cif ul and dayaika
sindhO [ ocean of dayA] and shower ed mer cy on His disciples and all t hose
t aking r ef uge at His Feet . Those who have not yet r ealized t his and not
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under st ood his such wonder f ul kalyANa guNAs, t he gr eat ness of His and as
well as t he power of His divine name – will not be able t o get any pat h f or
at t aining any of t heir goals.
Those who have under st ood t he divine name of Ramanuj a and have r ealized His
kalyANa guNas would get t o know what is t he REAL Pur ushaar r t ham [ goal]
Ot her s would only sear ch and sear ch and unless t hey t ake r ef uge at
Ramanuj a’s f eet , t hey will never f ind. .
Moksham alone is t hus Pur ushaar t t ham. No- t her e is somet hing even higher
t han t hat . Next ver se- Amudhanar ment ions t hat .
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PAASURAM 45

Af t er at t aining Par amapadham does one per f or m kaimkar yam f or Bhagaawaan
or kaimkar yam f or Emper umaanaar [ Ramanuj a] - Why do we ar gue? Her e in t his
wor ld, Bhagawat h kaimkar yam is t he ult imat e. Bet t er t han t hat is BhAgawat ha
kaimkar yam. The gr andest of all is Achar ya kaimkar yam. I t is ver y explicit
her e as Kaimkar yam t o t he Achar ya saar vabhouman Ramanuj a is t he most
impor t ant of all. Because of His kalyANa guNAs, ever yone does t hat and
enj oys doing t he same. Thus, Anudhanaar says: seeing what good t he divine
naamam of Emper umaanaar has done t o Him, it can be under st ood by ever yone.

ßuCma« m um m|­ 2­ ni« aae .« m|,+ .u ßumm|a am æ-
.Cma« mu G­ 2­ um ma aae .« m|,+ e« m Gu Cuam2ma -
ßamu .ea a æu e«a æu v2«a an a Cau euCaa­ ­a­ +
=mu uau« m+ Gaauaea Cum u eu =m|Lß­. 45

pERonRu maRRillai nin_char aN anRi,ap pERaLit ht haR
kaaRonRu millaimaR Rachchar aN anRi,en Rippor uLait h
t hERum avar kkum enakkum unait ht hant ha chemmaichollaal
kooRum par amanRu ir aamaa Nnuchameymmai kooRit ilE. 45

Ther e is no ot her enj oyment f or me except f or Your Lot us Feet . And obt aining
t his enj oyment t oo is also by means of t aking r ef uge at Your Lot us f eet . You
have blessed t his knowledge or r ealizat ion in t hose Bhagawat has who have t his
t r ut hf ul j n~Anam and also t o adiyEn who had no such r ealizat ion or any
j nAnam/ qualif icat ion. Your mer cy and dayA on me is wit hout expect ing
anyt hing in r et ur n f r om adiyEn. aiyO! I f I at t empt t o descr ibe t his gr eat ness
of such Gr eat est compassionat e nat ur e, t hen, wor ds do not come t o my r escue.
I t is bet t er t o simply keep quit e, only t hinking silent ly of Your Gr eat est
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mer cif ul nat ur e.
[ So, ot her s who have not under st ood can also be t hus benef it ed by t aking
r ef uge at his f eet ] .
I r aamaanusaa- Oh Ramanuj a!
pERu nin Sar aN anRi maRRu illai- Ot her t han your lot us f eet , t her e is no ot her
goal f or me.
a pERu aLit t haRkku aaRu- a sar aN anRi- even f or at t aining t hose Lot us Feet as
t he Goal, t he lot us f eet alone is t he means.
enRu ippor uLai- t his t r ut h
t hERumavar r kum- t hose noble ones who have r ealized t he above t r ut h;
enakkum um- For me one who has not under st ood t his t r ut h;
unai t handha semmai- You have shown Your self t o me and give me t hose lot us
f eet [ t hat most wonder f ul Aar j ava guNam] ;
meymmai kOORida- t o t ell t he t r ut h…
sollaal kooRum par am anRu- Unable t o t ell t he same…
[ wor ds do not come t o me t o expr ess] .
Your Lot us f eet alone ar e t he means and t he goal.
[ anukalpabhoot hamur abhit hpadham sat hAm. . Sar aNam]
yat heendr a char aNam vr uNeemahE. . Swamy Desika ment ions in Yat hir Aj a
Sapt hat hi.
We adopt Ramanuj a' s f eet as our r ef uge. Saadhus would t r eat Ramanuj a' s
f eet as ideal, placing even t he Lor d' s f eet at a second posit ion only. These f eet
would secur e f or t he sur r ender ed ones, t he t hr ee goals, (Dhar ma, ar t ha,
kaama,) as well as mOksha. They ar e pot ent in cor r ect ing t endencies of
weaklings.
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PAASURAM 46

Amudhanaar ’s enj oyment of Ramanuj a’s immer sing himself in Thir uvaymozhi
and says we ar e blessed t o have t aken r ef uge at His Feet .

=mu aumm am .mu æ2­m+ æe­ma ßa-
uam« ue|a a uemæean ßaa2«+ uaim|­|ßm« -
ßamu uL e« u«u uæn aa2«+ aieam2«a su -
emu æe2«+ Gaauaea2« Gemm ai«ßu. 46

kooRum chamayangaL aaRum kulaiyak kuvalayat ht hE
maaRan paNit ht ha mar aiyuNar n^ t hOnai mat hiyiliyEn
t hERum pat iyen manamput hun^ t haanait h t hichaiyanait ht hum
ERum kuNanai ir aamaa Nnuchanai iRainchinamE. 46

Emper umaanaar - Sr i Ramanuj achar ya st udi ed Thi r uvaaymozhi of
NammAzhwAr , which by it s r ich and deep nar r at ion of Vedic t r ut hs, chased
away and dest r oyed complet ely t he ot her six r eligions, (t hat could sur vive only
by a mer e play of wor ds and logic wit h no examples or pr oof s, pr amaaNams and
clar if icat ions of t heir cont r adict ions).
What Sr i Ramanuj a did t o me is t his: Since I do not have t he r equir ed
j n~Anam nor t he capacit y t o gr asp t he same, He simply r esided in my hear t as
t he means and t he end f or me t o t ake r ef uge at His Lot us f eet and be saved. I
simply lost t o His gr eat est KalyANa guNAs of such mer cif ul Nat ur e of
Yat hir Aj ar , and my obeisance t o Him.
Saankhyam, Yogam, t har kkam, bhouddha, J ainam, pAsupat ham ar e t he six
r eligions as enlist ed and r ej ect ed by Vyasa as non-vedic in Br hamasoot hr am.
Ref er ence t o t hese six r eligions ar e ment ioned in Nammaazhwaar
Thir uvaymozhi as well.
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What ar e t hese six r eligions ment ioned in Thir uvaaymozhi? [ ext r act f r om Sr i
Sat akopan Swami’s wr it e up:] Thir uvAimozhi Paasur am: 4. 10. 5]
viLampumARu samayumum avaiyAhium maRRUm t anpAl
aLant hu kaaNdaRkar iyanAhiya Aadhip pir Anamar um
vaLamkoLL t aNNpaNai soozhnt hu azhahAya Thir ukkukur anai
uLamkoLL j n~Anat ht u vaimin ummai uyyak koNDu pORilE
(Meaning): Ther e ar e six syst ems r eligion r anging f r om t ot ally Vedic t o t hose
wit h dif f er ent degr ees of connect ion t o t he VedAs. He became t hese r eligions
and ot her s, which declar e t hemselves t o be based on t he VedAs, but ar e
misguided (Kudhr usht i mat hams). They shout in shr ill t ones of logic and get
hoar se. None of t hem can however sur pass t he gr eat ness of Lor d Adhippir An,
who pr esides over Thir ukkur uhUr known f or it s shady gr oves. Hold Him
(Aadhippir An) deep in Your hear t bef or e t he ext er nal senses ambush you and
make you go ast r ay. Holding Him t ight ly would be t he only way t o secur e your
salvat ion.
The six dar sanams t hat NammAzhwAr r ef er s t o her e have been count ed in
number of ways t o add up t o a t ot al of Six:
(1) The six r eligions list ed by AchAr ya RaamAnuj A ar e Bhouddham,
ChAr vAkam, NaiyAyka-VaisEshikams of Gout hamA, J ainam, Saankhyam and
Yogam. These si x ar e al so known as Saakhya, ul Ukhya,
AkshapAt ha,KshapaNa, Kapila and Pat hanj ali dar sanams based on t he
people, who developed t hem or wr ot e comment ar ies.
(2) I n anot her count ing, t hese six ar e r ecognized as Saankhyam, Yogam,
Bhouddham, VaisEshikam, J ainam and Paasupat ham.
(3) I n yet anot her count ing, t hese six ar e: ChAr vAkam, J ainam and f our t ypes
of Bhouddham (VaibhAshikam and Saut r Ant ikam of HeenayAnam and
yOgAchAr am and nihilism of MahAyAnam sect s).
The var ious dar sanams list ed above f all int o t he cat egor ies of Naast hika and
Aast hika dar sanams. The Naast hika dar sanams like ChAr vAkam (mat er ialist ic
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at heism), Buddhism and J ainism ar e syst ems of t hought t hat do not accept t he
aut hor it y of t he VedAs and deny t he t at t vams such as Soul (J evan) and God
(I svar an), which Aast hika mat hams accept as f undament al t o t heir belief s.
Naast hika mat hams ar e called Veda Baahya mat hams and t he Aast hika
Mat hams ar e salut ed as Vaidhika Mat hams.
The six Aast hika mat hams ar e: NyAya, VaisEshika, Saankhya, Yoga, MimAmsa
and VEDHAANTHA dar sanams. Ar ound 1000 CE, t he NyAyA and vaisEshikA
syst ems came t oget her and became amalgamat ed int o one syst em. Ther e is not
much of a dif f er ence bet ween t hem now.
Even among t he set of six Aast hika mat hams, t her e ar e dif f er ent degr ees of
accept ance of t he VedAs. NyAya, VaisEshika, Saankhya and YogA have
admit t ed t he validit y of t he VedAs in a t angent ial way, while st aking t heir
claims t o be aast hika mat hams. The MimAmsA and t he VedAnt hA ar e t he t r uly
Aast hika mat hams.
Swami Desikan descr ibes at gr eat lengt h t hese dar sanams and t heir
def icencies and suf f icencies in His Par amat ha Bhangam, Tat t va mukt ha
kalApam and it s comment ar y, Sar vAr t ha siddhi.
Swami Desikan t hor oughly evaluat es t hese dar sanams t o est ablish t he
unimpeachable doct r ines of Sr i Visiht Advaidham over all t he ot her dar sanams.
Among t he mat hams r oot ed in VedAnt ham, t her e ar e many such as Adhvait ham
of Sankar A, Dhvait ham of MaadhvAchAr ya, Visisht Adhvait ham of Naat hamuni-
AalavandhAr - RaamAnuj A, SuddhAdhvai t ham of VallabhAchAr yA,
BhEdhAbhEdham, DhvaidhAdhvait ham of Nimbar kar et al. Among t hese
VedAt hant ha dar sanams, Visisht Adhvait ham, Dhvait ham, SuddhAdhvait ham
and dhvait hAdhvait ham accept a per sonal God in t he f or m of VI SHNU.
I n his Sat hadhUshaNi, Swami Desikan has sever ely cr it icized t he def iciencies
of Adhvait ham wit h clar it y and pr ecision. Swami Desikan dealt in gr eat det ail
about t he unt enabilit y of key doct r ines of Adhvait ham in one of his magnum
opus, Tat t va Mukt ha kalApA and f ocused on pr oving t he unt enabilit y of t hese
Adhvait hic concept s:
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(1) Nir guNa nir visEsha Br ahmam (2) nat ur e of nescience (avidhyA) (3)
anivar chanI yakhyAt i (4) AkhaNDAr t ha Vaadham and (5) I llusor y nat ur e of t he
wor ld.
Swami used t he t eachings of AchAr ya RaamAnuj A in Sr i Bhaashyam and it s
comment ar y, Sr ut ha Pr akAsikA in const r uct ing his ir r ef ut able ar gument s.
Swami Desikan went on t o cor r ect t he misr eading of t he NyAya and
MeemAmsa dar sanams t hat wer e pr evalent and est ablished t heir compat ibilit y
wit h Visisht Adhvaic doct r ines in his Sr i Sookt his known as NyAya par isudhdi,
NyAya SiddhAnkj anam, SEsvar a MeemAmsA. I n t he f ir st t wo Sr i Sookt his,
Swami t r aveled on t he pat h point ed out by AchAr ya Naat hamuni in his Sr i
Sookt hi, NyAya t at t vam. I n t hat classic Sr i Sookt hi, AchAr ya Naat hamuni
r ecast t he NyAyA dar sanam t o suit t he needs of Visisht Adhvait ham.
Swami Desikan r ef ined t he pr esent at ion of t he NyAyA syst em by
AkshapAdhA;in NyAya SiddhAnj anam, Swami Desikan clar if ied t he
met aphysical concept s of VaisEshikA syst em in t he light of Visisht Adhvait ham.
I n SEsvar a MimAmsA, Swami Desikan showed t hat t he Poor va MimAmsa
Soot hr As of J aimini is in har mony wit h t he Br ahma soot hr As of Baadar AyaNA.
He r ej ect ed t he view t hat Poor vamimAmsA was opposed t o Ut t ar a MimAmsA
or VedAnt hA.
Swami est ablished t hat MimAmsA is a unit ar y Saast hr am (Yeka Saast hr am) in
t wo par t s (Poor va and Ut t ar a). The gr eat ness of t he Swami Desikan’s
cont r ibut ions is ver y evident in t he Par a mat ha Bhangam cr eat ed in f r ont of
Sr i DevanAt ha Per umAL on t he banks of Gar uda nat hi in t he envir ons of
Thir iuvahI dhr apur am t o def end Sr i Visisht Adhvait ham as t he soundest among
all VedAnt ha dar sanams.
Ramanuj a’s lot us f eet alone ar e t he means and goal- says Amudhanaar . Did He
pr each t hat t hr ough Thir uvaaymozhi and ot her int er pr et at ions? He [ Ramanuj a]
did inst r uct var ious vedant hic wor ks and Thir uvaymozhi. But t o my limit ed or
lack of j nAnam, all t hat I could under st and is: His Feet ar e t he means and goal
t o me. What Ramanuj a act ually pr eached is: Sr iya: Pat hi Sr iman Nar ayanan
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lot us f eet is t he pr aapyam and pr aapakam; The way and t he Goal. The pat h and
t he Dest inat ion. For t hat j nAnam also, His lot us f eet ar e t he means and t he
pat h. He has per f or med Sar anagat hi f or me in Achar ya nisht ai and placed my
soul at t he f eet of Sr i Rangant han. Thus He has bur nt all my paapams in a way.
“nipuNar ukku bhar asamar paNamum aachaar ya kr ut hyam.”
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PAASURAM 47

Gemm au u(u ua« na« .am aC«« m+ Ge e­aa s-
.mu Cau uu + .e e­ Gaauaea« ,+ e« .me|2«m|« -
aimu Cam m Gaeu uaeu e|Las e« a« ain eaæm ßm+
niemn s qu um Gmn aa« ,+ e«a aamu niaa|­ 2­ßm1 41

iRainchap pat umpar an eechan ar anganenRu ivvulakat h
t haRamcheppum aNNal ir aamaaNnuchan, en ar uvinaiyin
t hiRamcheR Rir avum pakalum vit aat henRan chint haiyuLLE
nNiRaint hop paRavir unN t haan,enak kaar um nikar illaiyE 47

Emper umaanaar - Sr i Raamanuj achar ya declar ed t hat Sr i RanganAt han- t he
r eclining Lor d of Sr ir angam on AdhisEshan- is t he One pr aised by Vedas, One
wor shipped by ever yone including even Nit hya soor is and is also Our Lor d. He
showed t he Lor d t o t he wor ld t hat was f illed wit h adhar mam (non vir t uous).
He simply dest r oyed my kar mic diseases, t hat can not be over come by
pr aayacchit t hams or exper iencing var ious bir t hs (f or t he sins ar e so huge and
gr eat quant it ies). Not only did he do t hat t o me, He also r esided in my hear t at
all t imes in t he day and in t he night , wit hout leaving me even f or a f r act ion of
second. Ther e is NO PARALLEL or EQAUL t o His mer cy of r esiding in my
hear t . So, t her e is none EQUAL TO ME, who is blessed wit h t his BhAgyam.
Eesan ar angan- Sankalpa sat han- Sr i Ranganat ha
iRanij appadum- Only one who should be consider ed f or pr aying t o. .
Par an- Supr eme Lor dship
enRu- t hus inst r uct ed
e ulagat t hu- in t his wor ld [ t hat wr ongly is misled t o t hink t hat t he mat t er
and / or demi gods as t he means]
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aRam- t he t r ue r eadily accessible and available Rangan as SiddhOpaayam [ t he
r eadily available means]
seppum aNNal I r aamanusan- Swami Emper umAnAr who inst r uct s as so [ about
Rangan]
en ar u vinaiyin t hiRam seRRu- dest r oying and cr ushing down all my cr uel
enor mous paapams [ sins] and r emoved t he paapams t hat ar e hur dles t o Achar ya
bhakt i;
ir uvum pagalum- day and night [ at all t imes]
oppaRa ir undhaan- He blesses me by r esiding in my hear t [ unpar alleled as
Peer less] much above t his Rangant han Himself ;
enakku aar um nigaillayiE- Ther e is none [ t hus] equal t o me. . [ who is blessed
wit h such Achaar ya saar va bhouman Swami Ramanuj a]
Bhakt i yogam, Pr apat t i [ Sar anagat i] , ar e t he means t hat ar e pr escr ibed by
saast hr as and of cour se ar e t o be per f or med as one of t he means. But t hey ar e
not act ually t he means. The Lor d is t he One who gr ant s us ever yt hing and He is
mOksha pr adhan; He is Mukundan; moksham dadhaat hi. .
Wit hout t he sankalpam of t he Supr eme Lor d, it does not happen. Even t he
demid gods ar e t he j eevat hmas and hence t hey ar e incapable of gr ant ing t he
et er nal ser vit ude at Sr ivaikunt am and t he mOksha pr aapt hi.
They [ due t o t heir at t ainment of posit ions being exalt ed souls] ar e gr ant ed
some power s by Sr iman Nar ayanan [ as ment ioned by Sr i Kr ishna in Git A] f or
best owing t o ot her s who pr ay t o t hem-Thus Ramanuj a inst r uct ed and pr eached
and cor r ect ed wit h Kr ishnam Dhar ma sanaat hanam et c., and point ed t hat
Ranganat ha alone is t he means and He alone is Par at hvam.
He gr ant s moksha t o t hose who per f or m bhakt i yoga or pr apat t i and being
pleased wit h t hat deed, He gr ant s moksha; Thus Bhakt i/ Pr apat t i ar e t he
means f or get t ing His Pleasur e t her eby He becomes t he dir ect means t o at t ain
mOksham. Not t hat Swami advised t his only; He r esides in my hear t also
per manent ly day and night at all t imes. I am indeed so blessed; I s t her e anyone
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equal t o me? - enj oys Amudhanaar .
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PAASURAM 48

Unit ing wit h t he paapi [ incor r igible sinner ] , and being in his hear t is belit t ling
t o me- Emper umAnAr may t hink like t hat leave me- OR let us see if he is
leaving m,e and going somewher e else and if he does, we will leave his hear t -
Emper umAnAr may be t hinking and t est ing me. . , what ever it may be- it should
never ever happen and I do not want him t o leave…t hadhaham t vadhr ut hE na
nAThavAn mahat hE t hvam dhayaneeyavaanna Cha”; This oppor t unit y- bot h of
us should not let go.

niaa|« m| ni« m e« n aeaa æ+ ni« .mm|« ae .« m|u -
ua­ q« mu|­ 2­+ .mL æu ..ßaua­ + u« eum|ß­aa -
uamu Cumeu Gaauaea1 G«| nau umßa+
.aeu CuamCm« + um« Gmßeama æu .«u|« ß«? 48

nNikar inRi ninRaven neechat haikku ninnar u Lin_gaNanRip
pukalonRu millai ar ut kumaq t hEpukal punmaiyilOr
pakar um per umai ir aamaa Nnucha!ini naampazut hE
akalum por uLen payanir u vOmukku maanapinnE? 48

Ther e can NOT be anyone who is so lowly of having t he qualit ies t hat ar e not
bef it t ing t o t he Blissf ul soul and having t he qualit ies of possessing a
vibhar I t ha (wr ong) knowledge in abundance like me.
Such unpar alleled I (t he apar aadha chakr avar t t hi as claimed by also Swami
Desikan in daya sat hakam), was consider ed by Sr i Ramanuj ar , t aking such lowly
qualit ies alone as t he r equir ed qualif icat ion t o save me. So mer cif ul is He. His
such a compassionat e nat ur e alone is t he shadow t hat can pr ot ect us f or m t he
scor ching samsaar ic af f lict ions. Since, t her e is none as bad as I am, it speaks
even mor e of His gr eat ness t o save me even.
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Sr i Ramanuj A! The One pr aised even by all t hose Bhagawat has who ar e
blemishless and f ault less! You ar e t he swar oopa laabham f or me; and t he GuNa
laabham f or Devas; when such is t he case, will we ever go away f r om you, Oh
Raamanuj a! Never .
punmaiyolOr - [ by] Those who ar e NOT lowly [ gr eat Bhagawat hOt t hamas]
par agum per umai- Pr aising
I r aamaunsa- Of Ramanuj a!
Nigar inRi- [ you ar e] Peer less, unpar alleled
ninRa en neesadhaikku- For my lowliest self ;
nin ar uLin kaNN anRi puhal- Ot her t han you daya, t her e is no r ef uge f or me…
at all.
Ar ut kum a:dhE phal- For your daya [ one me] also, my lowliness is t he
qualif icat ion of mine…
I ni- Having been so and having said t hat , [ t his being t he t r ut h]
ir uvOmukku- f or bot h of us;
payanum aana pinbu- when t her e is also f r uit s t her e by so visible;
pazhudhE agalum por uL en?- why should I leave you or go away f r om you?
Wher e is t he quest ion now? [ all t hose f r uit s will be t hen wast e. ]
I am t he lowliest . . J ust because I am blessed wit h t he r ight and unambiguous
j nAnam now wit h your blessings and inst r uct ions, t hat does not mean I am now
pur er . Please do no t hink so. I am blessed wit h your gr ace and t her eby t he
clear j nAnam, inspit e of being wit h t his dir t y, mind and body of t his
mat er ialist ic [ pr aakr it ha] sar eer am. That is why I enj oy being unit ed wit h you
even wit h t his dir t y sar eer am. .
Thus, bot h of us ar e benef it ed by t he same. For your gr eat ness which become
mor e r esplendent by saving even me and st ooping wit h such sowlseelyam and
wit h me. . and me who is so lowly and neechan and st ill is being saved by
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Daver eer Swami Emper umaanar . Thus you ar e peer less and I am also peer less
f or being so lowliest .
Ahamasmi apar aadha chakr avar t t hi kar uNe t vaccha guNEshu saar vabhoumi
- says Swami desikan in Daya sat hakam.
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PAASURAM 49

Those blemishless ones pr aise Ramanuj a- Amudhanar had said in t he past
ver se. How do t hey pr aise- The isht a pr aapt hi and anisht a nir vt t hi did not
happen af t er Ramanuj a st ar t ed inst r uct ing or blessing; it st ar t ed happening
t he day he was bor n in t his wor ld. – Says Amudhanaar in t his ver se.

.«s Cau eu .mCnm|+ Cuam u eu .maumu -
ßua«s Cua« m|+ Gmn as Cem a­|+ µm au­a -
ßa«ai uam em­ Ca« «am a« au­ Ca« «|eea sa +
aa«ai­ u« eu + Gaauaea« Ga a­a s vaia ßa. 49

aanat hu chemmai aRanNeRi poymmai aRuchamayam
pOnat hu ponRi yiRant hat hu vengali poongamalat h
t hEnat hi paayvayal t hennar aNG kan_gazal chennivait ht hut h
t haanat hil mannum ir aamaa Nnuchanit h t halat ht hut hit ht hE. 49

Emper umaanaar - Sr i Ramanuj achar ya, who enj oys placing his head at t he Lot us
Feet of Lor d Sr i RanganAt hA (of Sr ir angam, f illed wit h f er t ile f ields, and
beaut if ul ponds of Lot us f lower s, wher e t he Lor d has His Yoganit hr A),
appear ed on t his ear t h and do you know what all happened:
The Dhar mic way and Vedic lif est yle t hat wer e decaying st ar t ed get t ing
r evived; t he six r eligions t hat ar e against t he Vedic pr inciples and ar e f ull of
f laws and bluf f s- which pr opagat e non vedic philosophy, wer e simply f inished
of f ; t he cr uel kali pur ushan who is t he cause of all t hese havoc in t his wor ld
also was cr ushed. What a way t he wor ld is saved wit h His avat haar a!
Poo kamalam t hen nadhi pay vayal- The f r eshly bloomed lot us f lower s– honey
f r om t hem f looding t he f er t ile f ields
Then ar angan kazhal- Sr i Ranga naat han' s lot us f eet
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Senni vait t hu – placing t hem on His head at all t imes [ medit at ing on t he lot us
f eet of t he Lor d]
Thaan adhi mannum- immer sing himself in t hose lot us f eet
I r aamaanusan- Sr i Ramanuj a
et halat t hu udhit t hE= f r om t he t ime he appear ed in t his wor ld
aRam nEr i semmai aanadhu- Dhar mam was saved and was set r ight .
Poymmai aRu samayam ponRi poanadhu- t he no vedic [ f alse] six r eligions ar e
cr ushed;
Vem kali iRandhadhu- t he cr uel Kali is dead…
Af t er Ramanuj a came t o Sr ir angam t her e ar e lot s of good t hings happening t o
ever yone and t o Sr ivaishnavam. That is not uncommon wit h t he gr eat ness of
Ramanuj a, his daya, his abilit y t o cor r ect individuals and t r ansf or m t hem. .
Amudhanaar goes a st ep f ur t her - f r om t he t ime Ramanuj a appear ed all t hese
good deeds have st ar t ed happening. Sage Agast hya, et al when t hey appear ed
t he wor ld r ealized a dif f er ence – pur anas claim. Similar ly when Ramanuj a
appear ed t her e was an ut hkar sham in t he wor ld.
Yadavapr akasa planned t o leave t he young Ramanuj a [ who was in his t eens] in
t he dense f or est in t he banks of Ganges; but was f or ewar ned by Govindhar and
Ramanuj a lef t t hem in t he f or est t r ying t o come back t o Sout h.
He lost his way and met an old hunt er couple who also guided him on t he pat h
as t he f or est was dense and dar k. The lady of t he couple asked f or some wat er
and Ramanuj a went sear ching f or wat er and f ound himself near t he well at
Kanchipur am belonging t o t he t emple [ saalai kiNaRu] .
He was t hus blessed by Kacchi Devar aj an and Per undhEvi t haayaar who came in
t he guide of old hunt er couple in or der t o help t heir dar ling child Ramanuj a and
asked f or wat er so t hat he would sear ch and be able t o f ind himself at t he well
of Kanchipur am. What a blessing!
He alone is Theer t ha shr Esht ar ! His doct r ine, his sampr adayam whch he
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pr opounded based on Swami Nammazhwar , Sr iman Nat hamuni and Sr i
Yamunachar ya' s t eaching and est ablished Vedic r eligion in unpar alleled and
unambiguous manner . He cr ushed t he ot her non-vedic r eligions and saved many
f r om going haywir e f ollowing wr ong j nAnam and vibhar eet ha j nAnam. This
saalai kiNaRu is t hus even bet t er t han Ganges.

“kamalat t hEn pAivayal t hennar angam”
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PAASURAM 50

What Ramanuj a expounded was under st ood and r et ained by ever y one of his
disciples and t heir minds became clear er wit h r ight j nAnam; Amudhanaar says:
his poems at t ain t heir gr eat ness because of Ramanuj a’s lot us f eet in his hear t .

vaiu u« va aua ain eaæm + q« «­a Cnm aum aia -
Caaaia aiL+ uam| nLu u«+ Caam 2me« æm mCu­ ­au -
uaia a e« u« ae|u uae|«u µe L« uaeCaa­ a a+
eaia a2­ naa« + Gaauaea« a« G2emLßm. 5o

ut hippana vut ht hamar chint haiyuL onnalar nenchamanchik kot hit ht hit a
maaRi nadappana koLLaivan kuRRamellaam pat hit ht haven
pun_kavip paavinam pooNt ana paavut holcheer et hit ht halai
naat han ir aamaaNnuchan t han iNaiyat iyE. 50

The gr eat ness of t he Lot us f eet of Emper umaanaar - Sr i Ramanuj achar ya (who
is t he embodiment of all kalyANa guNAs exist ing all over t he wor ld, who is t he
King, Chief among saint s) is: They (t he Lot us f eet ) r eside in t he hear t s of
Bhagawat has (who know t hat only Emper umaan Sr iman Nar ayanan is t he means
as well as t he end) like t he r ising br ight sun; They walk in t he hear t s of t hose
ot her non vedic r eligious people giving t hem f ear some spine chilling shiver s
f r om t he r oar s of Yat hir Aj ar ' s Veda based ar gument s; They (t he Lot us f eet )
ador n me as an or nament . This gr ace is even on t his lowly self , t he
per sonif icat ion of all sins and is looked down by ever yone. How gr eat ar e The
Lot us Feet of Ramanauj a!
Par avu- well manif est ed ever ywher e
Tholseer yat hit t halainAt han- King of Yat his who has t he most auspicious
at t r ibut es [ kalyANa guNAs] t he ancient ones- pr evailing in Kr ut ha yuga et al
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I r aamausant han iNai aDi- t he Lot us Feet of Ramanuj a
Ut t hamar chit haiyuL- in t he minds of BhAgawat haas Udhippana- kept st aying
[ gr owing] Onnalar nenj am- t he minds of enemies Anj i kodhit t hida- bur n wit h
f ear
maaRi nadappana- [ Those lot us f eet ] walk in t he hear t s [ of t he ot her non-vedic
r eligious people] vict or iously [ f or having conquer ed t hem]
koLLai van kuRRam ellaam padhit t ha- innumer able [ count less] cr uel sins
[ dhoshams] have accr ued and st ayed] en- [ in] t his lowliest self pul kavi paa
inam pooNdana- r ambling in t hese ver ses have also become gr and ones [ due t o
being associat ed wit h t he Lot us f eel of Ramanuj a]
Yat hit t halai nAThan- The king of ascet ics; Sanyaasis who have t hr idhandam;
sikhA; upaveedham like Yamunachar ya. Sr i Ramanuj a is t he king among SUCH
ascet ics. Also t he sanyaasi disciples who wer e t her e used t o walk wit h
Ramanuj a. Thus he was t he king among ascet ics.
Emper umAnAr ’s lot us f eet ar e gr ander t han even t hose of t he Lor d. Those who
do not pay r espect s t o BhAGawat hAs and t he vedic r eligion [ Sr i Ramanuj a
sampr adaya] ar e also conquer ed by t hese lot us f eet by walking vict or iously in
t heir hear t s. They shiver wit h f ear due t o t he unambiguit y of t he
sampr adayam and t he success of t he same t o win over t hem. Thus
swamat hast hApanam was done. Par amat ha nir asanam was car r ied out .
I t is f or Saadhur akshaNam, and t his asAdhu sikhaNam. . Thus all wor ds in
pr aise of Emper umAn ar e equally applicable t o my ver ses- says Amudhanaar .
These ver ses ar e even bet t er as t hey car r y t he name Ramanua and also t hese
ver ses add t o t he gr eat ness as t hey t alk about adiyaar ’s adiyaar [ His ser vant s’
ser vant ] .
They ar e hence equal t o Upanishads as t he bhAgawat hAs glor if y t hem.
Ramanauj a himself has blessed t hem as t hey r ef er t o him as t he devot ee of
Sr iman Nar ayanan t he connoisseur of AzhwAr Sr i sookt his and ar dent r asika
and bhakt ha of AzhwAr s; AchAr yas.
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Thus t he ver ses sung by even t his lowliest self - who is t he per sonif icat ion of
all paapams – ar e gr eat because of r ef er ence t o Ramanuj a and His glor ies.

“et hit t halai nAt han”

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PAASURAM 51

The way he has blessed me it self – it appear s- is per haps one of t he r easons
f or his avat hAr am as Ramanuj a.

.Lema CaaLa n Camu qea aL aam + .« m uaaau ßuaa -
mLmu + ua|Cn(n ßaa e|(m ßaa2«+ mmsea n a-
.Lma aæ .mau Gaauaea« e« 2« .men s+ Gu -
uLm|­ u|mn as+ um m|­ 2­ aaaeu uaa a aiLß­. 5|

at iyait h t hot ar nt hezum aivar _kat kaay_anRu baar at happOr
mut iyap par in^et unN t hEr vit uNG kOnai muzut huNar nt ha
at iyar k kamut ham ir aamaa Nnuchanennai aaLavant hip
pat iyiR piRant hat hu maRRillai kaar aNam paar t ht hit ilE 51

For t he sake of PaaNdavaas, who held on t o KaNNan as t he only suppor t f or
t hem, KaNNan dr ove t he char iot in t he bat t le f ield Himself in f r ont of t he
enemy gr oup of Dur yOdhanaadhis; He showed Himself t o PaaNdavaas (Ar j unan)
and also decided t o f inish t he bat t le wit h an int ent t o dest r oy t he Kaur avaas
complet ely. Emper umaanaar appear ed as t he insat iable nect ar and BhOgyam
f or t he Bhagawat has, who ar e deeply immer sed in t he most auspicious, limit less
at t r ibut es of KaNNan. Such gr eat est Emper umanaar Sr i Ramanuj ar has
appear ed in t his wor ld only t o r ule me; Act ually t hinking of it , t her e can not be
any ot her r eason.
anRu- t hat day in Kr ishNAvat hAr am
adiyai- t he lot us f eet wer e
t hodar ndhu- t aken as r ef uge [ by Paandavas]
yezhum- who r emained vict or ious
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ivar gat ku aay- f or t heir sake; He t oiled [ as Char iot eer ] bhar at ham pOr mudiya
nedu par i t hEr ai- complet ed t he Kur ukshEt hr a bat t le wit h a mast er plan
dest r oying all Kaur avas and helped Pandavas [ His Asr it har s] win
vidum kOnai- Sar va Swami dr ove char iot vict or iously t hus
muzhudhu uNar ndha adiyar kku- BhAgawat hAs who have been blessed t o r ealize
and compr ehend His Par at hvam and Sowlabhyam
amudham – Their sweet est nect ar Ramanuj an – [ is] our Ramanuj achar ya
Ennai ALa- in or der t o r ule t his lowliest self
I ppadiyil piRandhadhu- bor n in t his wor ld
Paar t t hidin- if one t r ies t o look int o
kaar aNam maRRU illai- t her e can not be any ot her r eason [ but t o bless t his
lowly soul]
Only f or blessing me, Emper umAnAr Ramanuj a appear ed in t his ear t h and t hat
is his avat hAr a’s cause. Also t her e is anot her int er pr et at ion: Those who t ake
r ef uge at t he lot us f eet of Sr iman Nar ayanan ar e elevat ed and ar e placed at
higher pedest al by Him. . He blesses t hem t o achieve bet t er and higher places.
That ’s why f or t he sake of Pancha paaNdavas He wor ked har d; dr ove t he
char iot and complet ed t he whole bat t le. I n f act , KaNNan single handedly wit h
t he mast er plan and dest r oyed t he Kaur avas. He is Sar va Swami; kOl koNda
kOn; Sar veShwar an. .
Those bhAgawat hAs who have r ealized His gr eat ness of being Sar vEshwar an
as well as being easily accessible wit h Sowlabhyam and Sowseelyam have t aken
r ef uge at f eet of Sr i Ramanuj ar ; and t heir sweet est nect ar is Ramanuj a. Their
KaNNan himself is Sr i Ramanuj achar ya. That nect ar it self has appear ed in t he
f or m of Ramanuj a. Hence he has saved t his lowliest self as well and has
blessed me wit h t his bhAgyam of composing t hese ver ses. That day He has
blessed t hose f ive and had t oiled f or t hem. This day he has t aken t he t r ouble
t o save me and r ule me. He has enslaved me. Ther e can not be any ot her cause
f or his avat hAr am.
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“neDunt hEr viDunkOn”

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This bir t h- j Nana piRavi – I am blessed t o be bor n [ as t he sishya of
Koor at t hAzhwAr ] due t o His gr ace as Ramanuj a. He is t he sweet est nect ar t o
me and He has come t o r ule me. He is my Lor d; my Mast er .
And he has named me as Amudhanaar ; what a bhaagyam! All KaNNan’s devot ees
consider Him as t he nect ar [ including myself ] and He has addr essed me as t he
amudhan in f r ont of all. What else could be t he r eason f or his avat hAr am?
That is t he nat ur e of his self ; nat ur e of his bir t h being j agadhAchAr yan t o
bless such lowliest souls like myself .
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PAASURAM 52

On t his unqualif ied and undeser ving one- myself - Ramanuj a blessed me wit h
t he best of ever yt hing; and t he gr andest of all- is t o bless me wit h t he et er nal
kaimkar yam at t he lot us f eet of Sr i RanganAt han.

uaa a aa« .maumm am ueau u,+ Gu uaa mmsu -
ßuaa a aa« uau Caae (+ u« eum|« e«|eLa aa« uæn s+
a a a aa« Gme|2« a a as + .am a« Cam m aam|2eßma(-
.a a aa« + Gee eu Gaauaea« Cam æu .m uaßu. 5?

paar t ht haan aRuchama yangaL pat haippa, ip paar muzut hum
pOr t ht haan pugazkoNt u punmaiyi NnEnit ait h t haanpukunt hu
t heer t ht haan ir uvinai t heer t ht har aNG gan_cheyya t haaLiNaiyOt u
aar t ht haan ivaiyem ir aamaa Nnuchan_cheyyum aRput hamE. 52

He saw t o it t hat t he ot her six non-Vedic [ avaidika] r eligions shiver wit h his
r oar ing ar gument s and Vedic based philosophy. Wit h his enor mous f ame and
popular it y t hat he had ear ned, he cover ed t he whole ear t h. He ent er ed int o
me, on his own, out of his mer cy, in spit e of my never seeking f or t he same. He
r emoved all my kar mic diseases and blessed me wit h t he most beaut if ul Lot us
Feet of Sr i RanganAyaki samEt ha Sr i RanganAt hA of Sr ir angam and et er nal
ser vit ude at His Feet . My Mast er - Sr i Ramanuj achar ya per f or med such
wonder s.
aaRu samayangaL pat haippa- The six r eligions shiver ed and lost
paar t t han- He j ust saw t o it t hat it happens [ ot her non-veidc r eligions do not
f lour ish]
e paar muzhudhm pugazh koNdu poar t t haan- I n t he whole wor ked, his
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popular it y gr ew due t o his unambiguous philosophy based on t r ue pur por t of
Vedas [ since he was so gr eat ]
punmaiyinEn idai t haan pugundhu- He ent er ed int o my hear t on His own accor d
[ in spit e of my lowliness]
ir u vinai t heer t t haan- r emoved all my kar mic diseases [ bot h puNya and paapam
– sanchit ha kar mas which ar e vir Odhis f or kaimkar yams] t her eby blessed me
wit h Bhagavat h, BhAgawat ha kaimkar yam
t heer t t hu- having dest r oyed my kar mic diseases
Ar angan seyya t haaL iNaiyOdu aar t t haan- unit ed me wit h t he Lot us Feet of Sr i
RanganAThan by placing myself at His f eet [ per f or ming Achar ya nisht ai]
I vai Rammanuj an seyyum aRpudham- These ar e t he wonder f ul deeds of
Ramanuj a…
Unless His mer cif ul glance is power f ul enough t o conquer t he six r eligions and
cr ush t he non-vedic ot her r eligions, he would not have been able t o change or
t r ansf or m myself . Since his popular it y gr ew t o t he whole wor ld, when I got
t r ansf or med, t he wor ld t hought it is nat ur al f or myself t o get changed as well.
yaSO(S)ham bhavaami br AhmaNAnAm – Thus He is Par abr ahmam Himself
being pr aised by ever yone; He ensur ed t hat ever yone is awar e and is blessed
wit h VishNu j nAnam. I am t hus blessed wit h not only Bhagavat h kaimkar yam;
but also Achar ya kaimkar yam. Bef or e j oining him and being blessed by
Ramanuj achar ya, t hough I was wor king as a chief pr iest , it was mor e of an
adhikaar am [ posit ion] t hat I was pr oud of and not consider ed t he same as t he
bhagavat h kaimkar yam. Wit h His blessings, now I am blessed wit h t hat mind
set .
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PAASURAM 53

Last ver se- Amudhanaar said: wit h his f ame spr ead acr oss t he whole ear t h.
Ever yone came t o know of Achar ya saar vabhouman due t o his unambiguous
philosophy and based on t r ue pur por t of Vedas; Now- he elabor at es; he
explains why…and how.

.m ua« Cau eu Gaauaea« ,+ e« 2« .men a-
am uau am mea + aamm a ­« + amaa|m-
um u­ em|a amu u­ e­æ maeu ua«Ca« eu +
nm Cuamm a« 2«,+ Gn na«|­a ßa en s naL L«ß«. 53

aRput han chemmai ir aamaa Nnuchan,ennai aaLavant ha
kaRpakam kaRRavar kaamuRu cheelan kar ut har iya
paRpal luyir _kaLum pallula kiyaavum par anat hennum
nNaRpor uL t hannai,in^ naanilat h t hEvant hu naat t inanE. 53

The most mer cif ul Sr i Ramanuj achar ya, who had come t o my place sear ching
f or adiyEn, only t o enslave me; who has got such a glor ious nat ur e of st ooping
down so low t o my level (such a sowseelyam, because of which even t he lear ned
scholar s f all in love wit h him); who has got such gr eat nat ur e of not seeing t he
def ect s or f ault s of ot her s and moves wit h t hem in a f ashion suit able and
likeable t o t hem., est ablished t he Gr eat est most impor t ant t r ut h t hat t he
Par aman Sr iya: Pat hi Sr iman Nar ayanan alone is t he SeshI (Mast er ) and all t he
wor lds, t he innumer able, count less At hmAs (beings) living in t hem ar e all
sEshans (ser vant s). Even when none sought or asked f or t his; st ill, Yat hir Aj ar
mer cif ully est ablished t his t r ut h f or our benef it .
aRput han- t he most wonder f ul One- r esplendent one shining wit h sar va achar ya
lakshaNam
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semmai- unison in mind, body and speech- all f ocus t owar ds t he Only One
ennai Ala vandha kaRpakam- t he One who came t o r ule and enslave me [ He is
t he walking kaRpaka t r ee [ celest ial t r ee t hat gr ant s ever yt hing]
kaRRavar kaamuRu seelan- t he scholar s ador e Him and wor ship Him f or his
most auspicious kalyANa guNAs
I r aamanusan vandhu- Such gr eat est Ramanuj a t ook t his avat hAr am kar udha
ar iya- t he concept t hat ot her r eligions could not ar r ive at or under st and t his
well
palapal uyir gaLum pal ulagu yaavum- all beings; and all wor lds [ pr aakr ut ha,
apr aakr ut ha samasat ha chet hana, achet hanas]
par anadhu ennum t han por uL t hannai- t hey all t he Supr eme Lor dship Sr iman
Nar ayanan’s pr oper t y f or ser ving Him only and f or His pleasur e
innaanilat t hae naat t inaan- This Philosophy – He est ablished or expounded in all
f our cor ner s of t he wor ld.
Kar udha ar iya- t he inef f able- t he most dif f icult t o int er pr et t he sacr ed Vedas
and Upanishads as compiled by Veda Vyasa in such a way all st at ement s
ment ioned in t his Tr ut hf ul Vedas don’t cont r adict each ot her and t hey
supplement each ot her . The most compassionat e achar ya and most mer cif ul
One Sr i Ramanuaj char ya expounded t his most unambiguous Visisht Advait a
Vedant ha [ which was alr eady elabor at ed by Tankar , Dr amida, Baar uchi and
lat er by Sr i Namamazhwar , Sr iman Nat hamuni, Sr i Yamunaachaar ya] .
The wor d kar udhar iya- t he dif f icult t o f ollow- or int er pr et cor r ect ly- can
mean t he j eevas [ being] , t he cosmic mat t er [ achet hanas] or t he I swar a [ God]
t at t vam. aRput han- Only t he SadhAchARyan- One who shines wit h complet e
Achar ya lakshaNam would be admir ed and ador ed, r espect ed by ever yone in
t he wor ld; especially scholar s who ar e well ver sed in Vedant ha would
appr eciat e and ar e over whelmed wit h such unambiguit y in t he wonder f ul
explanat ion of t his Achar ya saar vabhouman. Also His sowseelyam; sowlabhyam
st ooping down t o t he level of his sishyas r egar dless of t heir j nAnam; His dayA
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on all His sishyas and also t owar ds ever y being [ samOham sar va bhoot hEshu]
makes t hen f all in love wit h t his gr eat est achar ya.
Hence kaRRavar kaamuRu seelan- They j ust love Him f or His wonder f ul
qualit ies.
They don’t f ind such kalyANa guNAs in anyone else. He has declar ed t he t at t va
in such cr yst al clear t er ms as if He has seen t hem all. Some mist ake even t he
achet hanas [ non-beings] as beings and at t ach t hemselves t o it .
He is t he One who declar ed t he Vedic t r ut h:
All t he wor lds ar e t r ue; all beings ar e t r ue; t he Br ahman Sr iman Nar ayanan has
t hem all as His pr oper t y. They all exist f or Him and f or His pleasur e; He is t he
mast er [ Seshi] . . Thus t he Par at hvam is Sr iman Nar ayana, t he consor t of
Lakshmi, t he mast er of all ent it ies. He is t he Supr eme Being I sawar a. All f ully
depend upon Him f or t heir exist ence. I t is His essent ial nat ur e t o t he
sust enance of all ent it ies. He r esides inside and out side all ent it ies, cont r olling
t hem by His will. He is t he possessor of all ent it ies. All ent it ies exist solely f or
His pleasur e. He is The Supr eme One who is beyond t he limit s of lengt h, t ime,
and quant if icat ion applicable t o lower ent it ies. He is also omniscient ,
omnipot ent , immensely compassionat e, t he pr ot ect or of t he Univer se, t he sole
benef act or , t he one who best ows salvat ion, The One exper ienced in absolut e
Bliss in Sr ivaikuNt am by mukt has and Nit hya sur is.
Ot her r eligions t hink and int er pr et in dif f er ent manner s t aking f ew of
Upanishad st at ement s as Tr ue and r ej ect s ot her st at ement s t hat appear t o be
cont r adict ing wit h t heir int er pr et at ions.
Wit h Sar eer a At hma bhAvam, Ramanuj a is able t o connect all of t hose sr ut hi
vaakyam, namely bhEdha, abhEdha and ghat aka sr ut his and est ablish wit h
pr oof in it s ent ir et y. He was I sAvAssyam. . Thus having est ablished t hem all in
cr yst al clear t er ms, He has engulf ed t he whole wor ld wit h his f ame and He
shined like t he Lor d Himself .
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PAASURAM 54
Last ver se- Amudhanaar said: wit h his enor mous f ame and popular it y, ever yone
came t o know Achar ya saar vabhouman. I n t he whole wor ld, his popular it y gr ew
due t o his unambiguous philosophy based on t r ue pur por t of Vedas; Now- he
elabor at es; explains why…and how.

naL Lm n aa aumm am uae L«,+ naae2«a -
aaL Lm ßeau am|u um ms,+ Ca« æmeaem m­ -
eaL Lu|­a ee au|u uem eau n as+ ue e­ai­ -
nL Lm a ­a s+ Gaauaea« a« Gm­ eae ßL. 54

nNaat t iya neechach chamayangaL maaNdana, naar aNanaik
kaat t iya vEt ham kaLippuR Rat hu,t hen kur ukaivaLLal
vaat t ami laavaN t amizmaRai vaaznt hat hu maNNulakil
eet t iya cheelat ht hu ir aamaa NnuchanRan iyalvukaNt E. 54

Because of Sr i Ramanuj achar ya' s such gr eat nat ur e of mixing wit h all
ir r espect ive of t heir lowly nat ur e (like t hat of mine) wit h such sowseelya
guNA, He had br ought t he wor ld gr eat t hings as f ollows: Similar t o t he
blooming of f r esh Lot us f lower s when t he Sun r ises, Vedic t r ut hs wer e
est ablished f ir mly and all ot her six non vedic r eligions wer e simply cr ushed.
Vedas t hat descr ibe t he gr eat ness of Sar vEshwar an and t he manner in which
t he Ar Adhana need t o be per f or med t o t he Sar veshawr an, wer e f eelings happy
and excit ed hear ing t he r oar s of Sr i Ramanuj a, against ot her r eligions.
(“kaLippuRRat hu is descr ibed by MaNavaaLa maamuni as Gar vam kOndat hu-
Vedas f elt pr oud). The most sweet est , Thir uvaaymozhi, t he Tamil Veda, sung
by NammAzhwAr wit h gr eat anubhavam and enj oyment gr ew gr eat ly by Sr i
Ramanuj a' s campaigning and t he whole wor ld came t o know of t he gr eat ness of
Thir uvaaymozhi.
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eet t iya seelat t hu – The most auspicious kalyANa guNAs gat her ed in
ir aamanusan t han – Ramanuj achar ya’s iyalvau kaNDae- seeing t hese guNAs
[ r esiding in him since his bir t h]
maNN ulahil – on t his ear t h naat t iya neesa mat hangaL- ot her avaidika, non-
vedic r eligions est ablished by ot her s
naar aNanaik kaat t iya vEdham kaLiput r adhu- Vedas and Upanishads t hat
declar e on t he Par at hvam of Sr iman Nar ayaNan have r ej oiced now [ t hat t heir
f ear [ of get t ing misint er pr et ed and dist or t ed] is now gone t hen
kur uhai vaLLal – The most benevolent Achar ya AzhwAr Sat akopa
[ Nammazhwar ] of Thir ukkur uhoor vat t am illaa vaN t hamizh maRai
vaazhndhadhu- The blemishless unpar alleled Tamil Vedas- Thir uvaymozhi of
Nammaazhwar has hence sur vived. .
neesac chamayangaL maaNdana- The avaidika r eligions wer e cr ushed and
dest r oyed. gAThA t hAThAgat hAnAm galat hi… t hadhapi gur umat ham
gaur avaat h dhoor vaant ham- even when t he most f amous and popular ones get
dest r oyed wher e is t he quest ion of smaller ones and less popular ones? All have
accept ed t heir def eat . Vedas have been saved and t heir st at ement s being
misint er pr et ed or dist or t ed, ignor ing some of t heir st at ement s f or
convenience ar e all no longer t her e and hence Vedas ar e now pleased and happy.
Vedas have declar ed t he unpar alleled Supr emacy of Sr iman Nar ayanan and
even t hat is not under st ood well and people t alk about ot her demi gods on par
wit h Him and even higher …Vedas had f ear ed t hat t heir Lor d’s posit ion is at
st ake; Now t hat f ear is gone. Sr i Ramanuj a est ablished t he Par at hvam of
Sr iman Nar ayanan in unambiguous and cr yst al clear t er ms.
Veda VyAsar who had compiled all Vedas and Upanishads who has also blessed
us wit h Br ahma soot hr am, wher ein he ascer t ained t he supr emacy of Sr iman
Nar ayna in his sUt r am, and r aised his hands above his head t hr ee t imes and
pr oclaimed t hat Sr iman Nar ayna is t he Par at hvam. (sat hyam sat hyam punas
sat hyam. . . . vedAs saast r A par am naast hi. . na deivam kEsavaat h par am).
Maha Bhar at a st at es clear ly “Na Vishnoh Par amo Deva:” The t er ms I sana and
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Siva have been r econciled under t he Et ymological meanings. Sage Vyasa says
clear ly elsewher e,"Af t er a ver y car ef ul examinat ion of all t he sacr ed t est s
(ALODHYA SARVA SAASTRANI ) AND AFTER REPEATED I NVESTI GATI ON
int o t heir pur por t , we come t o one obvious conclusion (Vichaar ya cha puna:
puna:, I dam ekam sunishpannam), t hat t he deit y t o be mediat ed upon at all
t imes is Nar ayana (DHEYEYO NARAYANA: SADHA)".
Essence of All SAst r a-s, as nicely ment ioned by Sr I mad azhagiya singar :
1. Only Sr I man-nAr AyaNa & none ot her t han Sr I man-nAr AyaNa, is t he
Supr eme Realit y.
2. Only Sr I man-nAr AyaNa & none ot her t han Sr I man-nAr AyaNa, is t he only
Means t o r eaching t he only Supr eme Realit y, Sr I man-nAr AyaNa.
3. Ser ving Sr I man nAr AyaNa her e as well as in Sr I -vaikuNTham (i. e.
mOksham) is t he only Supr eme Goal.
The Supr eme Goal is t o ser ve Sr iman Nar ayana at all t imes, in any condit ion,
wher ever t he Divine Couple is. I t does not mat t er whet her it is in Sr i
Vaikunt ham or not . Recall Sr i Vedant a Desika' s f amous wor ds f r om Var adar aj a
Panchasat :
vaikuNTha-vAse' pi na me' bhilAsa: I have no desir e t o even st ay in Vaikunt ha
The goal is t hen nit ya-kainkar yam alone. I t j ust so happens t hat while
embodied, t her e ar e cont inuous obst acles t o per f or ming divine ser vice. Since
t her e ar e no such obst acles in Par ama-Padam, t he st at e of liber at ion, we ask
f or moksha. But t his is only t o subser ve t he t r ue goal of nit ya-kainkar yam.
That ' s all t her e is t o know!
What lovely dynamit e packed gr eat Tr ut h!
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PAASURAM 55

Last ver se- Amudhanaar said: wit h his enor mous f ame and popular it y t hat he
had ear ned, he engulf ed t he whole ear t h. I n t he whole wor ld, his popular it y
gr ew due t o his unambiguous philosophy based on t r ue pur por t of Vedas; Now-
he elabor at es; explains why…and how.

ae Lea ain ea aemu + aLCuau|­ Ca« «am a« +
Caae La æ­aeu Gaauaea2«,+ Caaeam|mn a-
ue am ßeam am uaa ßu­ ni­e|Lu uaa aammu +
Caae L2­ ßue|a Caamu ,+ æLmau em am ßaaa æLßm. 55

kaNt avar chint hai kavar um kat ipozil t hennar angan
t hoNt ar kulaavum ir aamaa Nnuchanait h, t hokaiyiRant ha
paNt ar u vEt hangaL paar mEl nilavit ap paar t ht har uLum
koNt alai mEvit h t hozum,kut i yaamengaL kOkkut iyE. 55

Emper umaanaar - Sr i Ramanuj achar ya est ablished t he Vedic t r ut hs in his
philosophy t hat he expounded and t her eby t he innumer able gr eat Vedic hymns
sur vived in t his wor ld due t o Sr i Ramanuj a' s gr ace. He st ands so vict or iously,
so beaut if ully, so gr acef ully and mer cif ully, t hat Bhaagawat has, who ser ve t he
Lot us f eet of Lor d Sr i RanganAt hA- Sesha bhUt har s of t he Lor d- who lose
t hemselves t o such gr eat est mer cif ul nat ur e / per sonalit y of his, and pr aise
Sr i Ramanuj a wholehear t edly. They ar e t he ones capable of r uling our kulam at
all t imes.
kaNdavar chint hai kavar um – The most Beaut if ul and Most Handsome One who
enchant s t he mind of ever yone who sees
kaDi pozhil t hen ar angan- The Lor d of Sr ir angam sur r ounded by t he cool
gar dens
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t hoNdar kulaavum I r aamanusanai- His [ RanganAt han’s] devot ees pr aise
Ramanuj a always [ Such Gr eat est Ramanuj a]
Thogai iRandha paaN t hagu- innumer able r hyt hmic hymns [ Vedas and
Upanishads]
paar mEl nilavu ida- est ablished t he vedic t r ut hs on t his ear t h f or t hem t o be
and sur vive f or ever
koNdalai- t his mer cif ul cloud [ i. e. Ramanuj a]
mEvi t hozhum- [ bhAgawat hAs of RanganAt han] pay obeisance t o lovingly and
r ever ent ially kudiyaar - such gr eat bhAgawat hAs’s f amily member s also
engaL kOkulam- ar e our mast er s. Each one in t heir f amilies is our mast er .
Ever y veda has cer t ain swar am; in ver se 64- Thamizh Vedas ar e r ef er r ed t o.
Thus all bhAgawat has of RanganAt han- t hose who under st and t he Par at hvam
of Sr i Ranganat han under st and t he gr eat ness of Ramanuj a and pr aise him.
Thus Our Visisht Advait a Sr ivaishnava Sr i philosophy t alks about t hr ee
t at t vams (or ent it ies):
Chit - At hmA (J ivAt hmA); sent ient and has j nAnam (knowledge). achit or
mat t er - non sent ient and has no knowledge. I swar a is t he Supr eme Lor d)
The j I vat hmAs (inf init e in number ) do not have beginning or end; it is et er nal;
it is at omic in size. No deat h f or j I vAt hmA; it is only f or t he body; The j I van
passes f r om one body t o ot her depending on kar mA or at t ains mOksha (when
per f or ms bhakt i yogam or pr apat t i). J I vAt mAs ar e also f ur t her classif ied int o:
baddha- subj ect ed t o r epeat ed bir t hs and deat hs and ar e bound in samsaar a.
mukt ha- ar e r eleased f r om t he bondage of samsaar a and have at t ained mOksha
(by per f or ming bhakt i yogam or pr apat t i)
nit hya- ar e et er nally liber at ed like Adhiseshan, Gar uda, Vishvaksenar and
ot her s.
I swar a -is Sr iya: Pat hi Sr iman Nar ayanan. Mast er ; Suppor t er ; Cont r oller of
ever yt hing (ot her t han Him) He is pr esent ever ywher e and knows ever yt hing.
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Out of compassion f or us, Sr iman Nar ayanan t akes avt aar ams as Rama, Kr ishna,
out of f r eewill and desir e.
The most impor t ant pr inciple of VisishTadvait a philosophy is t he sar I r a sar I r i
(Body/ Soul) r elat ionship bet ween chet hana, achet hana and I swar a. The Lor d
(I swar a) is t he soul; and ot her t wo t at t vas chet hana and achet hana f or m His
Body.
I t is t o be not ed t hat t he “sar I r I ” needn' t be physically pr esent inside a
“sar I r A”. This is not a condit ion t o be met out f or t he sar I r a-sar I r I bhAvA t o
hold good. Thus Sr iman NAr AyaNA suppor t s and cont r ols all j I vAt mAs, and all
t he j I vAt mAs exist pur ely f or His enj oyment . Thus, t he ver y essent ial nat ur e
(svar oopam) of a j I vAt mA is t o per f or m kainkar yam t o Sr iman NAr AyaNA f or
His pleasur e and per f or mance of any ot her act ivit y doesn' t conf or m t o it s
nat ur e.
Thus J ivAt hmAs ar e exist ent f r om t ime memor ial; j ust like t he Lor d. (so is t he
achEt hana). Ever yt hing (in leela vibhUt hi) has been eit her inside His st omach
(dur ing mahApr aLayam) or out side; (Nit hya vibhUt hi st ays nit hyam -
per manent ). (even devas ar e t empor ar y. r emember - uNdu, umizhndha eccil
dEvar . Thus, j I vAs ar e et er nal (j ust like t he Lor d). j iVas ar e bor n (out of Him)
and go back t o Him (t o His st omach). They lie dor mant in His st omach; Out of
compassion, Lor d gr ant s oppor t unit y t o j I vAs f or being bor n again so t hat at
least t hen, if we t hink of Him, and sur r ender t o His Lot us Feet .
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PAASURAM 56

I n as much as Poor Naavat hAr am of t he Lor d is r ever ed, t he Amsa or AvEsha
avat hAr am is also t o be equally consider ed. 21 gener at ions, He as Lor d
Par asur Ama dest r oyed t he kshat hr iyas due t o t heir ahankaar a, mama kaar am
[ I and mine] . He has an axe in His Hand t he axe signif ies t hat He is t he
Par at hvam and He owns t he wor lds and r ules t he wor ld. None shall have
ahankar a, mamakar a t hat it belongs t o t hem. He dest r oyed t heir ahankar am
and mamakar ams; Being involved in such glor ious avat hAr am and it s inner
message, similar ly Ramanuj a t aking t he cue f r om Lor d Par asur ama, pr eached t o
dest r oy our ahanakar a mama kar a and conquer Samsaar ic af f lict ions.

ßaaa æ­ u« «ea m Cem aa­ ,+ qm =a umea­ -
ßuaa aim ßae2«+ ßuam mu u«|a« + ue«Cum æu -
.a aim a a a ai Gaauaea2« .eLn au|« + e« -
eaa æ veamas,+ e« u«u ni2«mas G«| um Cma« emßm. 56

kOkkula mannar ai moovezu kaal,or u koor mazuvaal
pOkkiya t hEvanaip pORRum punit han puvanamengum
aakkiya keer t t hi ir aamaa Nnuchanai at aint hapin_en
vaakkur ai yaat hu, en manamnNinai yaat hini maRRonRaiyE. 56

Emper umaanaar - Sr i Ramanuj achar ya pr aises devot edly Sr i Par asur Amamuni,
who had appear ed t o dest r oy t he 21 gener at ions of Kshat hr iya enemies wit h
His shar p plough. He (Sr i Ramanuj a) has got t he best qualit y t o even cor r ect
t he per sons of lowly nat ur e (like me) t he dir t y minds t o become one pur e
hear t s. Par ama pAvanar , having been blessed so and j oined Sr i Ramanuj a Gr oup,
I shall never ever t alk anyt hing else except about Sr i Ramanuj a. My mind shall
never ever t hink of anyt hing else.
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or u koor mazhuvaal- wit h t he help of only peer less shar p axe
moo yezhukaal- 21 t imes
kOkulam mannar ai- t he kshat r iya kula kings
pOkkiya-dest r oyed
dEvanai- Sar vEshwar an Sar va Swami
pORRum punidhan- always wor shipped, medit at ed, pr aised by t he pr ist inely
Pur e
bhuvanam engum aakkiya keer t t hi I r aamanusanai- I r aamaanusan- who shined
wit h f ame and popular it y acr oss t he wor ld ever ywher e
adaindha pin- af t er t aking r ef uge at t he f eet of Ramanuj a
maRRonRai – t her e is not hing else
en vaakku ur aiyaadhu – My mout h will not ut t er
en manam ini ninaiyaadhu- my mind will not t hink. .
What is it t hat we lear n f r om t his ver se? Our mout h should not ut t er anyt hing
or anyone else but Sr iman Nar ayanan and His glor ies. Our minds should not
t hink of anyt hing or anyone else. I f t hat happens it is not cor r ect . Amudhannar
says: I am clear . My mind and vaak will not go af t er anyt hing else except
Ramanuj a and His Lor d Sr iman Nar ayanan. He t akes Par asur ama avat hAr am
her e f or r ef er ence because even if it is His aavEsha avat hAr am and he
dest r oys t he khsat hr iya kulam 21 t imes, t her e is a message and we should look
int o t hat and NOT simply consider some lame excuse t o seek idhar a devat has
and devat hant har ams. At all t imes, never ever consider ot her s as Par adevat ha.
All His avat hAr ams have a pur pose and mission which is unique.
Ext r act f r om Sr i Dileepan Swami’s post ing: [ as r ead f r om Sr i
Ramadesikachar iar ’s comment ar y f r om Dasavat har a sot hr a]
Par asur aama avadhaar am maRRa avadhaar angaLaip pOnRadhanRu. siRandha Or
andhaNar idam emper umaan t han sakt hi mudhaliyavaRRaip pugach seydhu pala
at hisayach seyalgaLaich seyvit ht haan….
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Par asur amar ' s avadhaar am is dif f er ent f r om t he ot her avat haar ams. Our Lor d
empower ed an out st anding br ahmin and per f or med many spect acular deeds.
Ther ef or e, unlike ot her avat haar ams, Par asur ama avat haar am is not a dir ect
avat haar am of our Lor d.
[ Ext r act ed f r om Sr i N Kr ishnamachar iar swami’s t r anslat ions] : Ref er ence in
VishNu sahasr anamam khaNDa par aSuh- t he nAma in t er ms of t he par aSur Ama
incar nat ion - wher e, as J amadagni' s son, He punished His f oes. Alt er nat ively, it
is suggest ed t hat t he nAma can be t aken as a-khaNDa par aSuh, He who wields
an invincible axe - t he nAma being given as a-kahaNDA-par aSuh in t his case.
Anot her r ef er ence is t o t ir uvAimozhi 6. 2. 10: ninRila' ngu muDiyinAi ir upat t Or
kAl ar aSu kaLai kaTTa venRi nI r mazhuvA.
Oh Valor ous One, The One who has t he kir eet am (cr own) on Your Head most
vict or iously! You t ook Par asur Ama avat aar and angr ily dest r oyed t he
Kshat r iyAs! The Cr eat or of t he BhUlOkA! Even dur ing t his day, You wished t o
save t he cowher d gr oup and appear ed as Kr ishNA! Oh Black Emer ald st one! We
ar e now suf f er ing due t o Your deceit f ul t alks and f oul plays. (Even when You
come, we suf f er because of Your mischief ; When You don' t come also, we
suf f er ]
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PAASURAM 57

Ther e may be some who pr aise t he Lor d and can be bet t er and gr ander t han
Ramanuj a…why do I say t hat t her e is none equal t o Ramanuj a? aDiyaar kku
ennai At padut t ha vimalan- says Thir uppaaNaazhwaar . He is t he One who has
enslaved me t o t he devot ees of t he Lor d RanganAt han. I am t he ser vant of
ser vant of His ser vant ; I am t he dust at t he f eet of Bhagawat has. . Says
Kulasekar a azhwaar . Ramanuj a st r ict ly f ollows t hese wonder f ul esot er ic
st at ement s of AzhwAr s’ and consider Himself as BhAgawat ha dAsar . He alone
is t hus t he Gr andest and t he Peer less One. Ther e is none equal t o him.
Emper umAnAr consider s t hese Bhaagawat haas as bandhus. I n t his wor ld, f or
me, t her e is NONE equal t o him at all. I n t his mat t er , I am not an anj nAni [ do
not have wr ong knowledge or lack of knowledge]

um Cmam ßum uaimas,+ .am a« u­aLa æ .m -
vm meßa+ a«a æ vm meaam a Caam mu va au2«+
nm mea ßuam mu Gaauaea2«+ Gn na«|­a ßa-
Cum m«« + Cum mu|« um mm|ßm« qm ßueaeußm. 51

maRRor u pERu mat hiyaat hu, ar angan malar at ikkaaL
uRRava r Et hanak kuRRava r aaykkoLLum ut ht hamanai
nNaRRavar pORRum ir aamaa Nnuchanaiyin^ naanilat ht hE
peRRanan peRRapin maRRaRi yEnor u pEt haimaiyE. 57

Ut t hama pur ushar - Sr ivaishnavas consider only ser ving t he Beaut if ul
Par amabhOgya Lot us f eet of Sr i RanganAt han of Sr i Rangam, and not hing else.
They consider only such like minded Bhagawat has as t heir r elat ion and
companion. They consider only Sar aNAgat hy t at vam (doct r ine of sur r ender ) as
t he only dhar mam t hat needs t o be f ollowed. Emper umaanaar - Sr i
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Ramanuj achar ya is pr aised wholehear t edly by such gr eat Sr i vaishnavas, f or
his gr eat est mer cif ul nat ur e and kalyANA guNAs. I am not so st upid and
f oolish t o t hink t hat t her e is somet hing or someone else t hat I should t ake
r ef uge at t han what I am pr esent ly blessed wit h- t he Bhagyam of having Sr i
Ramanuj a wit h me. That f oolishness shall not bloom in me. Not any mor e.

“ut t hamar pORRum ut t haman”
maRu or u pERu madhiyaadhu- Not consider ing any ot her goal as t he Ult imat e
one t o be at t ained [ ot her t han]
ar angan malar adikku- t he f r esh bloomed r ed Lot us f eet of Lor d RanganAt han
aaL ut r avar ae- t hose [ BhAgawat hAs] who associat e t hemselves wit h t hese
lot us f eet
t hanakku ut r avar aa koLLum- ut t hamanai- ar e consider ed as t he close r elat ion
by t his GRANDEST One
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naRRavar pORRum I r aamaanusanai- Ramanuj a who is pr aised by t hese
bhAgawat haas [ who ar e ment ioned above]
e naal nilat t hae peRRanan- blessed t o be wit h him- who is t he only BEST ONE
in t his f our par t s of vast wor ld [ kuRinj i, mar udham, meydhal, mullai]
maRRu or u pEdhaimai aRiyEn- I would not have any ot her t hought against t his. .
[ and if I have t hat , t hat would be f oolish of me] .
This r eminds me of Madhur akavi AzhwAr ’s anbanaay adiyEn sadhir t t hEn inRE...
[ f r om Nampillai and Namj eeyar VyAkhyAnams f r om Sr i TCA Venkat esan’s
wonder f ul post ings] adiyEn: Madhur akavi Azhvar used t he wor ds naan and en
(me and mine) dur ing t he t ime when he covet ed his body and soul, but now t hat
he has gained t he t r ue knowledge he st at es adiyEn.
sat hir t ht hEn inRE: Madhur akavi Azhvar st at es t hat r eaching t he Lor d does not
complet e t he j our ney; r eaching Nammazhvar is what complet es t he j our ney. He
pr ides in t he f act t hat his j our ney is now complet e because he who was
at t ached t o sever al ot her t hings is now at t ached t o Nammazhvar . Madhur akavi
Azhvar has exemplif ied t he not ion of calling one' s achar ya as complet e (nambi/
pUr na) and calling one' s self as adiyEn (in t heir ser vice).
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PAASURAM 58

Since Ramanuj a consider s himself as et er nal ser vant t o SaguNa br ahmam, who
is anant ha kalyANa guNAr navan, akila hEya pr at hyaneekan [ ocean of all
auspicious at t r ibut es and devoid of any def ect s or imper f ect ions] , Amudhanaar
pr aises Achar ya’s f eeling of dAsa dAsat hvam t owar ds BhAgawat hAs. When
looking and analyzing at t he sur f ace level nir guNa br ahmam, it would be
consider ed mer ely as lack of pr oper under st anding only- blesses Amudhanaar .

ßueama ßeau Cuamm GCa« m v« «|+ u|auu n« Cm« m-
qai um Cm­ ­a vm|mu ..Ca« m+ vm|a am Cum e|L (-
.aiu uaC«a( q« +Cu« m Caa­ eu .e e­ ­C­­ ­au +
eaai­ Ce« +« ,+ eu Gaauaea« Cum u uaia aLß­. 58

pEt haiyar vEt hap por uLit hen Nnunnip pir amamn^anRen R
Ot himaR Rellaa uyir um aqt henRu uyir _kaLmeyvit t
aat hip par anot on RaamenRu chollumav vallalellaam
vaat hilven Raan,em ir aamaa Nnuchanmeym mat hikkat alE. 58

Ot her r eligions wr ongly pr ovide a dist or t ed int er pr et at ion of Vedic
st at ement s. They t hink, under st and and explain wit h some logic (t aking one
st at ement and misr ead t o compr ehend out of cont ext , and ignor ing anot her
st at ement f r om sr ut his) t hat Br ahmam is J I vAt hmA and j I vAt hmA is
Br ahmam; mOksham is equivalent mer ging of j I vAt hmA wit h Sar vEshawar an;
illusion; f alse et c. Such vocif er ous, dishar monious noises of wr ong,
misint er pr et at ions and vibhar I t ha j nAnams wer e complet ely silenced by t he
excellent ar gument s of Sr i Ramanuj achar ya, quot ing Vedas (declar ing t hat
j I vAt hmA (chit ) and t he pr akr it i (achit ) is also Nit hyam and ar e et er nal; They
ar e et er nally bonded t o Br ahamam wit h a Sar I r a Sar I r i bhAvam. Sr iman
Nar AyaNA, t he Lor d of KalyAna guNas, is t he sar I r I and all chit & achit ar e
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His sar I r A. Sr iman Nar ayanan is t he Mast er (sEshi) and all j I vAt hmAs ar e
sEshans (ser vant s) and mOksham f or j I vAt hmA is having an unint er r upt ed
Bhagavad anubhavam and per f or ming et er nal kainkar yam t o t he Lot us f eet of
Divya Dampat i at Sr ivaikunTam, wit h gr eat bliss). He st ood vict or ious. I t is his
mer cy on us f or such gr eat upakaar am t o us (and Vedas t oo!)
pEt haiyar - avivivEkis – aj nAnis;
vibhar eet ha j nAnis idhu – only J eevat hma mer ging alone
vEdham por uL- essence of Vedas and Upanishads enRu eNNi- t hus [ wr ongly
concluded and] decided t hat it is t he message of Vedas
bir amam- nir guNa; nir visEsha br ahmam alone
nanRu- [ pr aamANikam] exist s; t he whole wor ld is an illusion; f alse
enRu Odhi- t hus ment ioning t hat t his is act ually t he int er pr et at ion of
Vedant ha
maRRu ellaa uyir um- Since t he wor ld is f alse, does not exist , ot her t han t he
mat t er - t he beings ar e none ot her t han Br ahmam Himself
a:kdhu- [ t hose j eevaat hmas ar e] That nir guNa nr visEsha br ahmam only. .
enRu- decided [ wr ongly] t hus
uyir gaL meyvit t u- when beings leave t heir bodies
aadhipar anOdu onRu aagi- mer ge wit h t he Br ahmam
enRu sollum allal- Thus all t hese [ wr ongly] declar ed noisy shout s
ellaam- such bhAskar a, Yaadhava pr akAsa doct r ines also
vaadhil venRaaan- wer e ef f or t lessly conquer ed by
em I r aamanusan meymmadhi kadal- My Ramanuj achar ya who is t he ocean of
t r ue and cor r ect j nAnam;.
Ramanuj a is mey mat hi kadal- He says: ever yt hing is TRUE- t he wor ld, t he
beings and also t he Br ahmam and His kalyANa guNAs. All vedic st at ement s ar e
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TRUE et c. . One can not int er pr et some vedic st at ement s and declar e t he
doct r ine and r ej ect ot her st at ement s.
Accor ding t o Sr i Ramanuj achar ya, which he has expounded simply based on his
pr edecessor s, Swami Nammazhwar , Swami Sr i Nat hamuni, Sr i Yamunachar ya et
al: t he Ult imat e Realit y t hough One, is NOT t he Absolut e wit hout any
dif f er ent iat ion and not wit hout any guNAs, or at t r ibut es, since such a
undif f er ent iat ed Tr anscendent al Being is inconceivable and also logically
unt enable.
We have t o admit t he r ealit y of t he Univer se, wit h which we ar e sur r ounded
and also of t he individual beings [ j eevat hmas] which exper ience t he ext er nal
wor ld. Accor dingly, Ramanuj a acknowledges t hr ee f undament al r eal ent it ies –
mat t er [ achit h] , soul [ chit h] , and Supr eme Realit y [ God or I swar a] ; - and on
t he basis of or ganic r elat ion, called Sar eer a Sar eer i bhAvam, upholds t hat
ult imat e Realit y is one as a Unit y.
As Vedant ha Desika in nyAya sidhaanj anam says: Br ahmam alone as or ganically
r elat ed t o t he ent ir e chit h [ j eevas] and achit h [ mat t er ] is t he One Ult imat e
Realit y. [ asEsha chit h achit h pr akaar am br ahmaikamEva t hat t hvam]
Though t her e is absolut e dif f er ence bet ween God and t he ot her t wo ent it ies
[ beings and mat t er ] , and also among t he individual souls [ j eevat hmas- chit h]
and mat t er [ achit h] , t he Ult imat e Reailit y [ I swar a] is consider ed as One
because as Sar eer i [ Or ganic ent it y] having t hese beings and mat t er as
Sar eer a, He is One.
I n t his sense, [ Sr i SMS Char i Swami says] t he syst em of Vedant ha expounded
by Ramanuj a is descr ibed as Visisht Advait a which means oneness of t he
or ganic unit y [ visisht asya advait am] ;
Thus Ramanuj a not only expounded t his vaidika r eligion; He also pr oved t hat
ot her doct r ines t hat ar e avaidika ar e only illusions and misint er pr et at ions of
Upanishads. Hence he is t he ocean of t r ut hf ul j nAnam [ mey mat hi kadal] .
I t is t o be not ed t hat t he t er m Visisht Advait a was not used by Ramanuj a in any
of his wor ks. I t was lat t er adopt ed by his f ollower s and successor s based on
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Swamy Desikan’s def init ion in Nyaya siddhanj anam.
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PAASURAM 59

Such wr ong int er pr et at ions and misint er pr et at ions of ot her r eligions, if
Emper umAnAr did not cr ush, t he kaliyuga inf luence would not ended at all. This
was only t he beginning of Kali yuga. And wit hin t hat t ime, t he ot her r eligions
at t empt ed t o engulf t he wor ld and t he inf luence of Kali began in f ull f or ce.
Avaidika, non-vedic r eligions pr osper ed. The vedic scholar s did not j oin and
r ej ect ed avaidika r eligions. This illusor y r eligion had t he Vedas and Upanishads
as t he camouf lage and declar ed t hat t her e ar e no j eevat hmas, no wor lds; no
mat t er ; Ther e is not hing in t he wor ld. And it was almost close t o Bowddha
mat ham which also said ever yt hing is soonyam. Vedas ar e pr amaaNams [ pr oof ]
– t hey said; but t he same pr oved and consider ed ot her vedic st at ement s ar e
wr ong and ar e cont r adict ing and hence need t o be r ej ect ed. How can t he
Pr amaaNam be violat ing it s own st at ement s! Fell under t he inf luence of t heir
“camouf lage” of Vedic pr oof , even t he Ast hikas f ollowed t hem. Amudhanaar
f eels bad f or t hem and is happy t hat Ramanuj a has r emoved t heir hur dles and
saved t hem.

aL­meam aiea eL Lem mu + a­|m|mßm-
u|eLam aa­a s Gaauaea« ,+ u|a a na« uemm|« -
aLCaam|ma­ .e e|m2ma saa ai­ß«­ + vm|ea-
veLme« ,+ naae« e« m .m|eaa|­ 2­ vm mean ßa. 59

kat alaLa vaaya t hichaiyet t i NnuLLum kaliyir uLE
mit ait har u kaalat h t hir aamaa Nnuchan,mikka naanmaRaiyin
chut ar oLi yaalav vir uLait h t hur at ht hila NnEl_uyir ai
ut aiyavan, naar aNan enRaRi vaar illai uRRuNar nt hE. 59

When t he whole wor ld, sur r ounded by oceans was engulf ed by t he dar kness of
Kalipur ushan, Sr i Ramanuj a appear ed and wit h t he shining light of
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pr aamaaNams (pr oof s) f r om f our Vedas, dispelled t he dar kness immediat ely.
Had he not done t hat , t he wor ld would not have known t he t r ut h (of Sar va
sEshit hvam of Sr iman Nar ayanan f or all j I vAt hmAs).
Kadal aLavu aaya dhisai yet t inum- in all eight dir ect ions, engulf ing ever ywher e
kaliyir uLE- t he dar kness of ignor ance in Kaliyuga
midait har u kaalat t hu – gr ew and dur ing t hose t imes
I r aamanusan- Emper umAnAr Ramanuj achar ya
mikka naan maRaiyin- t he f our Vedas t hat clear ly ment ion t he chit h, achit h and
I swar a t at t vams cr yst al clear
sudar oLiyaal- wit h t he lust er of knowledge [ t hat can not cause even an iot a of
disbelief or lack of under st anding] a ir uLai- t hat dar kness of anj nAnam
[ ignor ance or wr ong knowledge]
t hur at t hilE yEn- had t hat not been r emoved or chased
uyir ai udai yevan- J eevas ar e unique and dif f er ent f r om each ot her ; He is t heir
Sar va Swami.
Naar aNan- Sr iya: Pat hi Sr iman Nar ayanan
enRu uRRu uNar ndhu aRivaar illai- Thus [ I r aamaanusan] int er pr et ed t he above
t at t vam and wor ds [ in Vedas] clear ly and blessed us wit h r ight meanings-
Ther e is no one like t hat who has under st ood [ like Ramanuj a]
Sr iman Nar ayanan r esides in t he j eevat hmas, manif est ed in t hem. He is t heir
At hmA; Par amat hmA. Emper umAnAr could under st and t he same clear ly as he is
t he aat hmA f or t he Lor d himself . Kr ishNA himself declar es t hat j nAni
t hvAt hmaiva mE mat ham. . Had Ramanuj a been not t her e, J eevat hmas ar e
dif f er ent ; Par amat hma is dif f er ent ; J eevat hmas ar e sEsha bhoot har s of The
Lor d Sr iman Nar ayanan. J eevat hmas ar e unqiue and dif f er ent f r om each
ot her - would all be unhear d of . That j nAnam would have per ished. Even some
under st and t hat t hey would be misled t o believe t hat Sivan or Rudhr an is t he
Supr eme One and Not Sr iman Nar ayanan.
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Her e, it is enj oyable t o r ef er t o
nir aalOkE lOkE nir upaDhipar asnEhabhar it hO yat hikshmAbhr uddveepO yadhi
nakila…kumat himat ha paat haaLakuhar am. . [ Yat hir aj a sapt hat hi 56t h sloka]
Meaning: This wor ld suf f er s f r om t he dar kness of ignor ance. Had only
Ramanuj a, t he lamp, (t hat bur ns wit h t he oil of love f or God), not been t her e,
how would people- int r insically f ault less, avoid, even if t hey want , t he dar kness
of conceit and t he baseless ar gument s, indulged in by vile speaker s of
cont est ing syst ems, who can be likened, f or t heir ef f ect , t o snakes.
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PAASURAM 60

Pr amaat haas, pr amaaNam, pr amEyam – all t hr ee due t o t he associat ion wit h t he
Lor d ar e t o be r espect ed- and t hat is what Ramanuj a used t o and immer ses
himself and enj oys t hem- says Amudhanaar .

vea n a Cum mma«|ma ßmaan Caamu ,+ aimeam Cuau|m|« -
uen amu + G« «|ea u« eu GLn Caamu + uau­aam -
uea n aCua« uaa u« Cuamn su uaiCaamu ua ænim æu +
æen aiau Caae L­ + Gaauaea« eu æ­a Caamn ßa. 6o

uNar nt hameyNY NYaaniyar yOkan^ t hoRum,t hir u vaaymoziyin
maNant har um innichai mannum it ant hoRum maamalar aaL
puNar nt hapon maar _pan por unt hum pat hit hoRum pukkunNiRkum
kuNant hikaz koNt al ir aamaanuchaneNG kulakkozunt hE. 60

Emper umaanaar - Sr i Ramanuj achar ya- t he One who shines wit h t he gr eat est
KalyANA guNAs, who pr eaches t he At hma guNAs t o ever yone wit h no bias /
par t ialit y, (such a udhaar a seelar is he), who is t he Chief of our Sr ivaishnava
kulam, - ent er s t he f ollowing places wit h gr eat happiness and j oy: wher e t her e
is a congr egat ion of Scholar s or j n~Anis of Sr ivaishnavam; wher e t her e is a
r ecit at ion of Thir uvaaymozhi t akes place; and wher e t he Sar vEshwar an
Sr iya:Pat hi Sr iman Nar ayanan, out of His own and f r ee will, st ays per manent ly
(along wit h Per iya Pir aaTTi Sr i MahAlakshmi r esiding in His Beaut if ul Chest
f or ever ) in t he ar chAvat haar am in Sr i Vaishnava Divya dEsams.
Pr amANam, Pr amEyam and Pr amAt hA ar e of t hr ee kinds.
Vedam, Smr ut hi, Pur ANam, I t hihAsam, dhivya pr abhandhams, Br ahma
soot hr am ar e Pr amANams.
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Lor d Sr iman Naar AyaNan in Par ama padham, vyUham, Vibhavam, Ar chai
and ant har yAmi ar e Pr amEyams.
AchAr yAs like Naat hamuni ar e Pr amAt hAs. Similar ly, Rahasya t hr ayams
(The t hr ee mant hr ams) ar e Pr amANams;
Per umAL is Pr amEyam;t he AchAr yan init iat ing us int o t hese mant hr ams
is Pr amAt hA.
Had Ramanuj a not ent er ed, t he pr amaaNams [ saast hr ic pr oof s] would not have
sur vived. They would gone t o ext inct ion. The Lor d along wit h Pir aaTTi would
have gone out of t he wor ld, as t her e is no guNam; nor any r oopam. The scholar s
t hus ar e able t o compr ehend t he r eal t r ut h of Ramanuj a’s doct r ine; t he vedic
r elevance of it and hence all became mey~j nAnis.
Ther ef or e, t he j nAnis, t he Lor d wit h Pir aaTTi, t he Vedas, t he ar chA
moor t hys- ever yone sur vived- t hanks t o Ramanuj achar ya. All of t hem ar e now
indebt ed t o Ramanuj a. So, we ar e gr eat ly indebt ed t o him; ar en' t we?
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PAASURAM 61

The incor r igible sinner , mahaa paapi -I was. Hence I had appr ehension as t o
what would happen t o Sr i Ramanuj a because of my associat ion. I n f act , it
pr oved ot her wise and his f ame and popular it y has gr own wor ldwide now.

Caamn s e|L ßLaLu uLmu Cem ßaam e|2«ma­ ,+ niama s-
.mn aim|L ßL2« en s .L Caae L u|« eu ,+ .mm«|ea -
Caamu aea ßaa« eu Gaauaea« Caa­ uau + aLa u|a æ-
emn as,+ .a aa­ n­ ­ .aiamm ae L aimni­ßu. 6|

kozunt huvit t Ot ip pat ar umveNG kOLvinai yaal, nNir ayat ht hu
azunt hiyit t EnaivanN t haat koNt a pinnum, ar umunivar
t hozunt havat h t hOnem ir aamaa Nnuchan_t hol pukazchut ar mik
kezunt hat hu, at h t haalnNal lat hichayaNG kaNt a t hir unNilamE. 61

Emper umaanaar - Sr i Ramanuj achar ya shines so gr acef ully t hat t hose
Bhagawat has, (who always t hink t hat Emper umaan Sr iman Nar ayanan alone is
ever yt hing t o t hem) come t o him, t ake r ef uge at his Lot us f eet and pay
obeisance t o him. But , Sr i Ramanuj a, t he most mer cif ul One came on his own t o
me, (t he lowliest self , who was deeply immer sed in t he cr uel kar ma bhandhams,
and in t he wor ld of t r emendous sor r ows and samsaar ic af f lict ions) and
enslaved me. What a Kaar uNyam and daya! Not j ust t hat . He has gone
sear ching f or ot her s (like me) if any one else is lef t out f or being saved. Thus,
t he whole ear t h is awe-st r uck wit h his gr eat est dayA on humanit y.
kozhundhuvit t u Odip padar aum – t he t ender leaves gr ow and t he cr eeper
spr eads ever ywher e t o all nook and cor ner s
vem koL vinaiyaan- such cr eeper of unpar donable paapams gr ew t o such huge
ext ent – such a mahaa paapi [ I am] nir ayat t hu- in t his samsaar ic wor ld
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azhundhiyit t aenai- immer sed in vandhu ALkoNda pinnum- came on His own t o
save and r ule me and accept ed me as His own
ar u munivar t havat t hOn- The Sage and Saint Ramanuj a who is wor shipped by
t he bhAgawat has of highest scholar ship and devot ion t owar ds Sr iman
Nar ayanan e
em r AmAnusan- Our [ my] Ramanuj achar ya
t hol pugazh sudar mikku eyzhundhadhu- His f ame and popular it y gr ows even
f ar t her and mor e now
at t hAl- hence ir u nilam adhisayam kaNdadhu-t his vast huge wor ld is
over whelmed seeing t his wonder f ul Achar ya’s glor ies [ and get s benef it ed] .
The wor ld is wonder st r uck – also can be int er pr et ed as: By mixing and saving
such lowliest sishya [ me] , t he wor ld t hinks- what a gr eat wonder ! Even t his
per son has been saved by Ramanuj a! That means anyone can be saved. [ wit h a
naichyAnusant hAnam by Amudhanaar ]
I t hought and had an appr ehension t hat by saving me and mixing wit h me, he
will be blamed; his f ame will go down; he will be t alked about in negat ive sense,
et c. . But on t he cont r ar y, t hat act of his – coming on own t owar ds me and
saving me out of gr eat compassion t owar ds me has incr eased his f ame and
popular it y t o a lar ge ext ent wor ldwide.
How?- He has or dained me t o t ake over as t he Chief pr iest of Sr ir angam and
he st r eamlined t he pr ocedur es of t he wor ship and t he puj a r it uals [ koil ozhugu]
at t he t emple. Thus, all ot her t emples also subsequent ly f ollowed suit . . The
f ame and popular it y of Achar ya has t hus spr ead ever ywher e.
He has also announced t hat I am t he Per iya koil Nambhi and placed t his
lowliest soul at higher pedest al as t he Chief pr iest . Thus his dayA and
vaat hsalyam has been known acr oss t he count r y ever ywher e. I t is t hus clear
f r om t his t hat even t he lowliest one can be uplif t ed and saved by t his most
mer cif ul Achar yan.
Her e t he wor d nir ayat t hu means- t his samsaar ic wor ld which is like nar akam
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[ hell] and does not act ually mean t he hell. For a mumukshu, even t he heaven is
equal t o and hence t o be consider ed as hell.
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PAASURAM 62

I f someone is not associat ed wit h and not having t he sambandham of
Emper umAnAr Ramanuj a, t hen he would not be complet ely blessed by t he Lor d
Sr iman Nar ayanan. I am blessed wit h his sambandham and hence t her e is no
r eason f or me t o have any gr ief anymor e- says Amudhanaar .

Gmn ßa« Gme|2«u uaau aum m|+ G« m ma« Gemæu -
emn ßa« G«| eu Gaauaea« ,+ u« e uau­a a aam -
Cuamn aa ni2­æeLu u« eum|ßsa a æ q« mu n« euCam ma+
Cumn ßaeeau uaeu ,+ Cua|ßmaa au au­ u|La ßa. 6?

ir unt hEn ir uvinaip paacham kazaRR_in Riyaan_iRaiyum
var unt hEn iniyem ir aamaa Nnuchan,mannu maamalar t ht haaL
por unt haa nilaiyut aip punmaiyi NnOr kkonRum nanmaicheyyaap
por unt hE var aippar a vum,per i yOr _t ham kazalpit it ht hE. 62

Our Mast er - Sr i Ramanuj achar ya' s Lot us f eet gr ant us gr eat happiness,
(Anandham), gr eat bhOgyam, and ar e of Par ama Pooj yam. I am f or t unat e t o
have been blessed t o hold on t o t he f eet of Par ama Bhagawat ha Sr ivaishnavas,
t he ar dent devot ees of Sr i Var adar aj a, t he sishyas of Ramanuj a and who ar e
equal t o Nit hyasoor is of Sr ivaikunTam, and who do not associat e t hemselves
wit h t hose not desir ing f or Sr i Ramanuj achar ya' s Lot us f eet . Hence, I st and
f ear less and have no sor r ows / gr ievances (as t her e ar e no kar ma vaasanaas
anymor e!).
em ir Amanusan – My Yat hir Aj ar – Sr i Ramanuj achar ya’s
mannu- consider ed per manent and f ir m by ever yone and holds ont o
maamalar t haaL- t he lot us f eet
por undhaa nilai udai- not desir ing f or OR at t ached t o
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punmaiyinOr kku- t he “useless” ones
[ aRpar ] nanmai onRum seyyaa- not even one good will be gr ant ed by
per u dhEvar ai- Per iya Per umAL Devaadhi r Aj an – Lor d Var adar aj a

“per unt hEvar ”
par avum per iyOr t ham- The disciples of Ramanuj a - scholar s and bhAgawat has
[ of t he Lor d] who pr aise t he Lor d Sr iman Nar ayanan wit h st hot hr as like Swami
Koor at t hAzhwAn and ot her s
kazhal pidit t hu- holding ont o t heir f eet [ and t her eby]
ir u vinai- puNya paapams [ all kar mic diseases]
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paasam kazhaRRi- t he bandhams [ samsar r ic af f lict ions] ar e r emoved
ir undhEn- I am blessed wit h t his sat h.
yaan iRai ini var undhEn- I would t her ef or e not wor r y or have any gr ievance any
mor e.
My Ramanuj a- yat heendr apr iya: vishNu kaar uNyadhoor aa: Her e Per u dEvar -
r ef er s t o Lor d Var adar aj a of Kaanchipur am f or Koor at t hAzhwAn’s r ef er ence.
Swami Koor at t hAzhwAn had visEsha abhimaanam t owar ds Lor d Var adar aj a. He
is Per undhEvi kELvan- Lor d of Per undhEvi t haayar - and hence Per u dhEvar .
Per undhEvi and hence Per undhEvar - says Sr i ut t amoor Swami in his most
br illiant comment ar y. Swami Koor at t hAzhwAn has specif ically sung in pr aise of
Lor d Var adar aj a as Var ar adar aj a st havam. So it is mor e appr opr iat e. Also Lor d
Var ada blessed Swami Koor at t hAzhwAn f ir st t o j oin Sr i Ramanuj a and lat er
only t o Yadava pr akasa and ot her s.
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PAASURAM 63

Amudhanaar explains his desir e t o be associat ed always wit h and be at t he
lot us f eet of Sr i Ramanuj achar ya.

u|Lema CaaLmu am|Cm« «+ ma« v« u|mm aima a -
.Lema CaaLmu uL n­ a ßee (u + .mauma -
CaLema CaaLmu umm Cam|n ßaaa aiean ßaaL en s+ Gu -
uLema CaaLmu + Gaauaea1 u|a a ue Laß«1 63

pidiyait h t hot ar um kaLiRenna yaanun piRangiyacheer
adiyait h t hot ar um pat in^alka vENt um aRuchamayach
sediyait h t hot ar um mar uLcheRin^ t hOr sit hain^ t hOt avant hip
padiyait h t hot ar um ir aamaa Nnucha!mikka paNdit hanE! 63

The r eligions t hat have been f illed wit h dist or t ed f act s and illusor y phenomena
have been t aken up by t hose who ar e now being chased away wit h t hunder ing
logic and Vedic pr oof by Sr i Ramanuj a. He is her e in t his wor ld t o pr each and
advise against such pit f alls. He wander s ever ywher e looking f or people and act
accor dingly t o let t hem compr ehend his philosophy
Such Gr eat Most compassionat e Ramanuj A! The One wit h unlimit ed j nAnam!
Please bless me wit h t he ment alit y and st r engt h t o enable me t o hold and
f ollow Your Glor ious Lot us Feet at all t imes!
aRu samaya sediyai- t he plant s of six r eligions
t hodar um mar uL- t he dar kness engulf ing and cont inuing because of [ t hem]
seRindhOr - t hose who have had such dar kness [ f ollowing t hose r eligions]
sidhaindhu Odi- f or t hem t o r un away wit h shame and f ear vandhu- [ He] came
her e and t ook t his avat hAr am
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e padiyai t hodar um ir aamaanusa mikka paNdit hanE- Oh Gr eat est scholar !
Ramanuj a! The one who cont inues t his t ask [ of conquer ing ot her r eligions] on
t his ear t h!
Pidiyai t hodar um kaLiRu enna- Like t he f emale elephant f ollowing f ait hf ully t he
male elephant in f ull f ait h Yaan un- I [ t o you]
piRangiya seer adiyai t hodar umpadi nalga vaeNdum- Please bless me t o hold
ont o t he r esplendent and shining lot us f eet [ of your s]
AzhwAr s wit h ext r eme devot ion t o t he Lor d assumed t hemselves as t he nAyaki
and t he Lor d as Pur usha [ as He is t he only Pur ushOt t haman] . I n Naayaki
bhAvam, t hey wer e in love wit h t he Lor d and want ed t o unit e wit h Him.
On similar lines, Amudhaar longs f or holding ont o t he f eet of Achar ya like a
f emale elephant holding ont o t he male elephant . The desir e and love shall be
only f or Him- says Amudhanaar . He pr ays t o Ramanuj a f or blessing him t he
same. Like t he f emale elephant t hat never ever leaves t he hold, I would like t o
hold ont o.
aRu samaya- t he six r eligions t hat wer e chased away by t he gr eat est scholar
Ramanuj achar ya. . – Her e we ar e r eminded of Swami Desikan’s Yat hir Aj a
sapt hat hi- par yApt ham par yaChaisham … … yat heendr a … t haneeya: [ 69t h
ver se]
We have st udied Vaisheshika t o sat isf act ion. We have lear nt Nyaya. We have
got f illed wit h Meemaamasam as well. We have mast er ed Saankhya and Yoga.
However , all t his being so, what have we t o lear n f r om people who have been
r oar ing aloud in t he dense f or est s of f alse pat hs, blinded by t he night of
nescience, when t hese syst ems have been t ot ally demolished by Ramanuj a (in
his wor ks, like Sr i Bhashyam)?
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PAASURAM 64

Having assumed himself as t he f emale elephant [ in t he last ver se] , Amudhanaar
sings in pr aise of Yat hir Aj a as t he male elephant and how it chases away t hose
ot her r eligious vaadhis ef f or t lessly.

ue am uam« uan au|u + .«n au uam uauam -
e|e LL em am Gaauaea m«| ßeuu + Cum u eu-
Caae L n­ ßeaa Caamn ae Lßun aia + æe­ma ßa-
ue L en ßa« ms+ eaaima aam 1 vm am eau em mßa. 64

paNdar u maaRan pachunt hamiz aanant ham paaymat hamaay
viNt it a engaL ir aamaa Nnuchamuni vEzam meymmai
koNt anNal vEt hak kozunt haNt a mEnt hik kuvalayat ht hE
maNt ivanN t hEnRat hu vaat hiyar kaaL!ungaL vaazvaRRat hE. 64

Our own possession- Sr i Ramanuj ar is like a huge male elephant ; He shines so
br ight ly and gr acef ully, wit h beaming Anandham (bliss) of having enj oyed t he
Tamil Veda Sr i SaTaakopa' s Thir uvaaymozhi; he holds t he Divine holy
Tr idhaNdam in his hand. Oh Logicians [ t hose who ar gue mainly based on
t har kka and ar e not basing t he ar gument s on Vedas] ! All of you can not even
st and against Sr i Ramanuj a. He st ands so t ower ingly pushing you all t o t he
sides wit h his aut hor it at ive aut hent icat ed ar gument s. Wit h t he chain of
sishyas and t heir sishyas linked t o Sr i Ramanuj a, you have no chance t o sur vive
your wealt h. The wor ld will now pr osper .
vaadhiyar gaaL- t hose who ar gue wit h dhur vaadham [ wr ong ar gument s or un-
saast hr ic ar guing] [ Our Ramanuj a]
Vezham- St r ong maj est ic male elephant
paNt har u maaRan pasu t hamizh- t he r hyming, musical, wonder f ul divine ver ses
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in chast e t amil [ Thir uvaaymozhi]
Anandham- wit h t he bliss of enj oyment of t he same [ by Ramanuj a]
Paaymat ham- manas, vaak and kaayam [ Mind, speech and act ion] - ar ising out of
t hese Anandham f r om Thir uvaaymozhi
viNdida- t hat f lows f r om t hese and t her eaf t er [ r einf or ced by]
meymmai kOnda vEdham- t he Tr ut hf ul Vedas [ meaning- all st at ement s of
Vedas ar e only Tr ue and not hing but Tr ut h]
kozhu dhaNdam yEndhi- holding t he st ick [ t r idhNadam] t hat is t he
per sonif icat ion of above ment ioned t r ut hf ul Vedas
kuvalayat t hu maNdi vandhu yEnRadhu- walked all over t he ear t h successf ully
ungaL vaazhvu aRRadhu- your mat ham is now lost . Your sur vival is at st ake.
Thir uvaaymozhi is not hing but Tamil Vedas. NammazhwAr has blessed us wit h
t he divine Thir uvaymozhi ver ses due t o his compassion and gr ace. I t pr ovides
us wit h t he inner meanings of t he Vedas so t hat we at t ain delight . I t is in such
lilt ing st yle and hence can be even enj oyed singing and dancing. Since it is
Vedas in Tamil, t he blissf ul enj oyment t hat comes and t he mat ham t hat ar ises
out of t his enj oyment is also vaidika mat ham. As t hese ver ses ar e t r ue
r ef lect ion of Vedas. Ot her mat hams ar e pr opagat ing only dist or t ed Vedas or
avaidika doct r ines. They ar e f alse as t hey pr opagat e t he f alsehood of t he
j eevas, t he wor ld. They say ever yt hing is an illusion. Ever yt hing is soonyam.
They ar e not per manent as it was st ar t ed lat er unlike t he vaidika mat ham
which has no beginning and Sr iman Nar ayanan is t he f ir st achar ya [ peet haka
vaadai pir aanaar bir amagur uvaagi vandhu] Thus Emnper umAnar [ idhu koNdu
soot hr am vaakyam or unga vit t anar ] .
Our poor vachar yas have ment ioned t hat Sr i Bhashyakar ar est ablished t he
sampr adayam, wit h his gr eat est unambiguous int er pr et at ion / comment ar ies on
Vedas and Vyasa' s Br ahma soot hr a. How could he alone get t hat most accur at e
int er pr et at ion, while Sr i Sankar achar ya and ot her s could not ? Because- he was
blessed wit h t he Dr avida (Tamil) Vedam- Naalyaayir a Divya Pr abhandham. “idhu
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koNdu, Soot hr a vaakhyat t hai or unga vit t anar ”- says Sr i Azhagiya Manavala
Per umAL Nayanar in Achar ya Hr udhayam. . “idhu koNdu”- Wit h t he help of t his
Gr eat est divine ver se of AzhwAr s, Sr i Ramanuj a, could f ir mly est ablish t he
unpar alleled Par ama vaididka visisht Advait a sampr adhayam wit h it s pr opr iet ar y
Sar I r a Sar I r i Bhavam.
What is t he cause behind our AchAr yA' s achievement ? No doubt it is Sr iya:
Pat hi Sr iman Nar ayanan' s gr ace. But . . t he ent ir e cr edit act ually goes t o our
most mer cif ul, “vaLLal' Sr i Nat hamuni. . I t is Emper umaan' s upakar am t hat He
has best owed His gr ace on us by giving Sr i Nat hamuni t o uplif t us.
Thus Sr i Ramanuj a r oar ed like a male elephant winning successf ully against
t hese avaidika r eligions. He walked wit h t he t hir dhaNdam acr oss t he count r y.
The t hr ee dhaNdas [ t hr ee st icks t ied t oget her ] ar e t he t hr ee Vedas. I t can
also mean bhEdha, abhEdha and Ghat ak sr ut his t hat ar e t ied t oget her .
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PAASURAM 65

Tr idhaNdam was like t he weapon t hat chased away t he ot her r eligions; But it is
not like Lor d’s weapon t hat killed enemies. Her e t his Ayudham of Ramanuj a
[ t r idhaNda] educat es t he scholar s wit h t r ue pur por t of Vedas and Upansiahds,
GiTA and Br ahma sUt hr am, et c. and hence it is pr oduct ive. Vedas t hemselves
have become t he t hr idhaNdam. Hence Amudhanaar explains how t hey won and
what wer e t he f r uit s her e.

eau em ms Caa­ 2­ eaaima a æ+ e« mu uemmea au -
aau em ms+ aeu aaae| Cum ms+ aa se=¡­ -
=um ms æm mu e­ ­au uaia a æea ai«a a æ+ .n -
naum ms,+ nu Gaauaea« an a ma«a aiß­. 65

vaazvaR Rat hut hollai vaat hiyar kku enRum maRaiyavar _t ham
t haazvaR Rat hut havam t haar aNi peRRat hu t hat ht huvan^ool
koozaR Rat hukuRRa mellaam pat hit ht ha kuNat ht hinar kkan^ n
NaazaR Rat hu,nam ir aamaa Nnuchant hant ha NYaanat ht hilE. 65

The good t hings t hat have happened t o us (due t o our Nat han- Mast er - Sr i
Ramanuj a' s gr ace and due t o t he j nAnam t hat He blessed on us gr acef ully) ar e:
The weeds and unwant ed gr ass t hat had gr own like gr eat bushes ar ound t he
paddy f ields (ot her r eligions t hat have out gr own t he Vedic t r ut hs and cover ed
f or so many year s) ar e now complet ely r emoved and dest r oyed; The f ields now
have been exposed t o t he sun r ays gr own even bet t er and look gr acef ul. The
gr ief of Vedic br ahmins have gone; The Ear t h is now blessed r eally; All doubt s
on saast hr As have been clear ed; This is t he glor y of j nAnam t hat Sr i Ramanuj a
blessed us wit h.
num r aamanusan – Ramanuj a who holds t he Vedas as
Thr idhaNdam t handha j nAnat t hilE- t he knowledge t hat He blessed us wit h
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t hat t huvam nool- i. e. t he t at t va t hr aya Vedant ha Upanishad saast hr As
koozh- all doubt s and conf usions
t hollai vaadhiyar kku- For l. . o…. n…. g t ime- t he avaidika r eligions ar gued and
ar gued wit h
dhur vaadhams vaazhvu- t he lif e and r espect t hat t hey had ear ned due t o t heir
pr opagat ion of vibhar eet ha j nAnam and wr ong pur por t s of Vedas and
Upanishads
enRum aRRadhu- disappear ed and never ever t o come back
maRaiyavar t ham t haazhvu aRRadhu- t he lowly st at e of r espect t hat vedic
scholar s had [ ear lier ] has gone now; t hey r egained t heir r espect
dhaar aNi t havam peRRadhu- The bhoomi [ ear t h] in it s ent ir et y is now blessed
wit h t he Sar anagat hi t at t vam
kuRRam ellaam padhit t ha- all kinds of sins ar e pr esent et er nally in
kuNat t hinar kku- samsaar is [ and t heir ] a naazham aRRadhu- sanchit ha puNya
paapams and t he kar mic diseases have evapor at ed and ar e bur nt t o ashes
[ because of t heir j nAnam and per f or mance of Sar anagat hi.
enRum- f or ever t he ot her r eligions can not r esur r ect . That is t he power of Sr i
Ramanuj a’s sr isukt his.
Swamy Desikan says in Yat hir Aj a sapt hat hi 36t h ver se- dhampr a
Thamasambhavat h kumat hi j Ala koolankashaa: - Gr oups of bad dialect icians of
r ecent t imes, t oo, will be t ot ally upheaved, t heir conceit evapor at ed, and t he
unf or t unat e souls which have been subj ect ed t o t he venom-f ir e, spit out by
t he snakes of maayaavaadins ar e r esur r ect ed and r evivif ied- all t hese ar e
achieved by Ramanuj a' s wor ks.
At any t ime in f ut ur e, if any non-vedic or avaidika r eligion cr ops us and ar gues
against t he vedic r eligion, Ramanuj a’s sr isukt his ar e adequat e and wit h t he
j nAnam t hat he has blessed us wit h and he has f ed us, none will sur vive. They
can never ever r esur r ect or r evive. – says Amudhanaar .
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I t would not happen at all- if one under st ands t he t r ue pur por t of Ramanuj a’s
sr isukt his which is not hing but unambiguous int er pr et at ion of Upanishads and
Vedic st at ement s.
t havam peRRadhu- The wor ld is now blessed wit h.
BhiDhyat hE hr udhayagr anThiSCChadhyant hE sar DhasamSayA: |
ksheeyant hE ChAsya kar mANi t hasmin Dhr asht E par Avar E | |
par aavar E- means bhakt i yogam and Pr apat t i Yogam – bot h t ypes of means ar e
ment ioned her ein t o see and enj oy t he Lor d as t he Goal.
par Avar E- Ut t hama, adhama per sons ar e also int er pr et ed.
kuRRam ellAm- when one get s j nAnam t hat t he ent ir e wor ld belongs t o Him,
[ bot h leelA vibhUt hi and Nit hya vibhUt hi] and one can never commit any
apachAr am t o anyone int ent ionally as ever yt hing and ever yone is His pr oper t y,
t her e can not be any cause f or apachar ams or apar Adhams. Such a dhur budhhi
goes away f r om Vaishnavas.
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PAASURAM 66

Amudhanaar ment ioned t hat t he wor ld was benef it ed. That benef it s ar e:
Bhakt i yogam and Pr apat t i [ or sar anagat hi] . When one r eaches and sur r ender s
t o t he Lor d Sr iya: Pat hi Sr iman Nar ayanan He would enable t he per son t o
per f or m [ as he want s] eit her bhakt i yogam or Pr apat t i t o ult imat ely at t ain Him.
However , when one consider s Sr i Ramanuj a as t he only r ef uge, Swami Himself
will per f or m Pr apat t i f or t he disciple as Achar ya nisht ai and save him. Thus
one at t ain moksham ef f or t lessly t hr ough Ramanuj a – says Amudhanaar .
Example is he himself .

ma«u a«|n a n­m Caae (+ nam Caamu enuea a æ-
ea«u Caa(u us uaae« + e­ e|2«ßm« u«a ai­ -
n«u aLn a Gaauaea« a« 2« em ai«a a æ+ .a -
aa«u Caa(u us+ a« aaCe« eu aae Caa(a ßa. 66

NYaanam kanint ha nalangoNdu naat or um naipavar kku
vaanam kot uppat hu maat havan valvinai yEnmanat ht hil
eenam kat int ha ir aamaa Nnuchan t hannai eyt hinar kkat h
t haanam kot uppat hu t han_t haka vennum char aNkot ut ht hE. 66

The manner in which Sr iya: Pat hi Sr iman Nar ayanan gr ant s mOksham is: When
j nAnam blooms, develops and mat ur es int o Bhakt i and desir e / pr Emam on t he
Lor d, and when one get s an ur gent int ense desir e (t var ai) t o see and enj oy t he
lor d and lament s ever y second and ever y moment as t o when he is going t o
obt ain t he blissf ul kaimkar yam at t he Feet of t he Lor d wit h gr eat sat isf act ion
and devot ion. When such a sit uat ion ar ises in him, Sr i Ramanuj achar ya (The
King among saint s - t he One who gr acef ully r emoved t he ills f r om t his lowly
self - adiyEn' s hear t ) blesses us him, t he Bhaagyam of holding t he Lot us Feet
of his (Sr i Ramnuj a' s) and t her eby gr ant s t hem his kr upai (gr ace) as t he f ir st
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dividend and mer cy t o enable him t o be gr ant ed mOksham by Sr iya: Pat hi
Sr iman Nar ayanan.
maadhavan- Sr iya: Pat hi Sr iman Nar ayanan
vaanam koduppat hu- gr ant s moksham [ t hr ough] j nAnam – wit h cr yst al clear
knowledge about sowseelya, sowlabhya, Vaat hsalya, Swamit hva guNAs of t he
Lor d
kanindha- seasoned or r ef ined or mat ur ed
nalam koNdu- int o bhakt i or int ense devot ion
naaLt hORum- ever yday and ever y moment unint er r upt edly
naibhavar kku- melt s singing in pr aise of t he Lor d [ wit h t ear s in his eyes]
valvinaiyEn – in t his lowliest self - who has been commit t ing only cr uel mahaa
paapams since t ime immemor ial
manat t hil eenam kadnidha- r emoved and cleaned t he f ollies and dir t f r om my
mind complet ely
I r aamanausan- Achar ya saar vabhouman Sr i Ramanuj achar ya [ Emper umAnAr ]
a dhaanam koduppadhu- gr ant ing t he same mOksham [ t hat t he Lor d gr ant s] t o
me t oo t han
t hagavu ennum koduut hE- is only due t o Ramanuj a’s ext r eme dayA on me. .
When one t akes r ef uge at t he f eet of Emper umAn Sr iya: Pat hi Sr iman
Nar ayanan, He [ like what KaNNan advised Ar j una] let s t he bhakt has per f or m
kar ma, j nAna yoga and t hen t ake up bhakt i yogam. They enj oy seeing His dhivya
mangaLa vigr aham and would like t o never ever st ay away f r om seeing Him
ever yday and ever y moment . They ar e f inally gr ant ed moksham by t he Lor d
[ af t er f ew lives or in t he same bir t h it self depending on t heir kar ma accr uals] .
Wher eas if one t akes r ef uge at t he f eet of Emper umAnAr Sr i Ramanuj achar ya
[ on t he cont r ar y] , he knows t his guy does not and will have t he qualif icat ion or
capacit y t o per f or m t he pur e bhakt i yogam and medit at e unint er r upt edly t he
lot us f eet of Sr iman Nar ayanan and t hus ef f or t lessly he gr ant s t hem
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mOksham t hr ough per f or mance of Achar ya nisht ai. He gr ant s t hem due t o his
ext r eme dayA on his sishyas.
When one is t aking up achar ya nisht ai and consider s achar yan alone can save
me and sur r ender s t o his lot us f eet , Sr i Ramanuj a [ achar ya himself ] per f or ms
t he sar anagat hi [ on his behalf ] t o t he Lor d f or gr at ing t he sishya mOksham.
When t he appeal comes f r om achar ya none ot her t han Sr i Ramanuj a, would t he
Lor d say anyt hing else except gr ant ing moksham t hen and t her e [ at t he end of
his cur r ent lif e] . Ramanuj a knows t hat t his per son [ Amudhanaar says about
himself ] can not and will not be able t o per f or m bhakt i yogam; and r emoved t he
ills and dir t s f r om my mind complet ely t he ills ar e: desir e; anger ; j ealousy,
at heist ic at t it ude, disr espect t owar ds bhAgawat hAs [ even if one is devot ed t o
Bhagawaan et c] , mind-set t hat only we alone can get moksham by our own
ef f or t s et c… These ar e t he ills – Sr i Ut t amur Swami enlist s. Since
Amudhanaar t ake r ef uge at t he f eet of Koor at t hAzhwAn [ Sr i
Ramanuj achar ya’s sishya] , he has got r idden of all t hese ills ef f or t lessly.
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PAASURAM 67

People eit her do not know or f ear t hat t hey would not be capable of and be
able t o per f or m bhakt i yogam and end up dying in t hese samsaar ic ills t o be
bor n again and again. To t hose- Amudhanaar says: even if your sar eer am and
t he limbs ar e not capable of suppor t ing you t o per f or m bhakt i yogam, t he Lor d
has gr ant ed t his sar eer am and t he or gans not t o get ent r apped int o t his
Samsaar ic af f lict ions ad be glued t o it f or ever . They ar e gr ant ed t o us f or
pr ost r at ing at his f eet ; and t o have t he det er minat ion t o per f or m Sar anagat hi
at His Lot us Feet wit h unf linching uncondit ional f ait h. That would enable t o get
r id of t his. Like t he Lor d blesses Dhar ma put hr ar [ Yudhisht ir ar ] , Sr iya: Pat hi
would bless ever yone t hr ough Sar anagat i at His Feet - Emper umAnAr t hus
advises ever yone: says Amudhanaar .

aaeu .eLn a amuea aa+ ue ( =¡m meea-
uaeu .eLe|a a uame« a« 2«+ eem aeea a-
aaeu Gee vua a« m e« m| Gaauaea« + vm|a aL æ-
.ae .m æ .eua ai­ß«­ ,+ .ama um m Ge eamm|a a ßa? 61

char aNam at aint ha t har umanuk kaap,paNdu nooRRuar ai
mar aNam at aivit ht ha maayavan t hannai vaNangavait ht ha
kar aNam ivaiyumak kanRenRi r aamaa Nnuchanuyir _kat
kar aNaNG kamait ht hila NnEl,ar a Naar maRRiv vaar uyir kkE? 67

For t he sake of Yudhisht ir ar -Dhar ma put hr ar - The one whose only t hought
was t o ser ve Emper umaan alone and sur r ender ed t o Him, Sar vEshwar an
per f or med most wonder f ul act s and deeds dur ing Kur uskshEt hr a bat t le and
dest r oyed ef f or t lessly and excellent ly t he 100 Kaur avaas, t he per sonif icat ion
of ahamkar ams. Emper umaanaar Sr i Ramanuj achar ya blesses us saying t hese
bodies of our s, mind and At hmA ar e f or Him and it is our nat ur al dut y only f or
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per f or ming et er nal ser vice t o Emper umaan- Sr iya:Pat hi Sr iman Nar ayanan, and
not hing and none else. And had he not advised us (t hose who wer e r unning
amuck af t er ot her t hings mat er ialist ic) wit h such a gr ace, what would have
happened t o us? Who could have saved our At hmA? (None else)
paNdu Sar aNam adaindha- That day [ dur ing Kr ishNAvat hAr am] f or t he sake
[ of Yudhisht r A] who had per f or med Sar anagat hi t o Kr ishNa [ r equest ing Him
t o be wit h him and save him]
dhar umanukku aa- f or t he sake of Dhar ma
put hr ar nooRRuvar ai mar aNam adaivit t ha – ensur ed t hat t he hundr ed kaur avas
ar e killed in t he Kur ukshEt hr a bat t le
maayavan t hannai- f or a smallest deed of Sar anagat hi, gr ant ing t he biggest
such f r uit s by t his most wondr ous Lor d Maayavan – Aschar ya bhoot han –
Sar aNAgat ha vat hsalan
vaNanga vait t ha kar uvigaLAm ivai- t hese hand, legs and ot her limbs ar e t he
inst r ument s only f or per f or ming Sar anagat hi t o such dayaaLu Bhagawaan
unakku anRu- t hese or gans ar e not f or you; and f or your enj oyment
enRu – t hus advised and inst r uct ed
uyir gat ku- all j eevat hmas
angu ar aN- placed t he r akshA [ pr ot ect ion of t hemselves] at t he Lot us Feet of
Sr iya: Pat hi Sr iman Nar ayanan t hr ough t he per f or mance of bhar anyAsam [ on
t heir behalf ] f or t hem
I r aamaanusan amait t hilanEl- had Ramanuj a not done t hat
ee aa uyir kku maRRu ar aN aar - f or t hese dear est j eevans, [ at hmAs] who else is
t he r akshakan? [ none else- I t is only t he most mer cif ul Emper umAnAr . ]
This ver se is t he r esult of people unable t o under st and t he pur por t of ear lier
ver se [ 66] and asking a quest ion: When Sr iya: Pat hi Sr iman Nar ayanan
pr eaches and advises people t o per f or m Kar ma, j nana and t hen bhakt i yogam
f or t hem t o at t ain mOksham or sur r ender at His Feet inst ead complet ely, how
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can Ramanuj achar ya ef f or t lessly gr ant anyone moKsham who t akes r ef uge at
his [ Ramanuj achar ya’s] f eet wit hout t hese per f or mances? He may be par ama
dhayALu; but is he qualif ied t o gr ant mOksham. Mukundan alone can gr ant
mOksham. How can Emper umAnAr gr ant ? Amudhanaar explains her e in t his
ver se how.
The answer : t he Lor d does not gr ant t he human lif e like he does t o animals or
bir ds, plant s. That is t o enj oy and exper ience t he kar ma phalan. While t he
bir t h of human beings is t he Lor d’s ext r eme dayA and inf init e mer cy on t he
j eevat hma by giving t hem a chance t o get saved by ut ilizing t he body par t s t o
sevicchuf y Him; t o enj oy seeing Him; t o go t o His t emple; t o per f or m
Sar anagat hi at His Feet ; t o t alk in pr aise of Him; et c. .
mahat hA puNyapaNyEna kr eet hEyam kaayanoust hvayA |
pr Apt hum du:khPdaDhE: pAr am t var a yaavanna Bhidhyat hE | |
The human body is only f or ser ving Him and t o cr oss t he samsaar ic ocean. I t is
not j ust t o spend eat ing, sleeping and mat ing like animals f or our own self ish
desir es and sat isf act ions. They ar e not f or such ut ilit ies. The Lor d keeps
wait ing f or us t o make use of t hem f or what t hey ar e meant f or [ in human
bir t hs] and keep on expect ing us t o look at Him; sing Him and go t o Him; They
ar e t o be used f or get t ing t he most enj oyable Goal of ser ving Him f or ever and
ever at Sr ivaikuNt am. He enables us t o per f or m bhakt i yogam unint er r upt edly
by enj oying His f or m, His name and His guNAs and makes us ut ilize t hese body,
mind and buddhi t owar ds t hat . I f t he per son is knowledgeable about t he
dif f icult y of t his bhakt i yogam or is not able t o wait f or t he kar mas t o get
dissolved af t er f ew bir t hs, and he desir es t o ser ve Him immediat ely at t he end
of t his bir t h it self , wit h a complet e dist ast e t owar ds any mor e f ut ur e bir t hs in
t his samsaar ic wor ld knowing f ully well of it s pains and suf f er ings and t he
kar ma accr uals, t hen He gr ant s us an easier met hod of at t aining Him.
That is t he per f or mance of Sar anagat hi in lieu of and hence, you hold ont o His
Lot us Feet wit h an unf linching and uncondit ional f ait h. But do not t hink t hat
t hese body limbs can not be ut ilized t hen f or ser ving Him and t her e is no need
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while and af t er per f or ming Sar anagat hi. One can sing in pr aise of Him clean
His sannidhi; ser ve Him in ver y many ways in t his lif e it self complet ely.
This is what Ramanuj a kept advising and inst r uct ing all his sishyas. This can not
be consider ed equivalent t o Sage Viswamit hr as sending Thir sankhu and leave
him t her e in t he lur ch in bet ween. Sr i Ramanuj a does as per His command. He
has got His per mission and accept ance f or t his gr ant ing. I t is Achar ya’s dayA
on us f or t aking pit y on us t o per f or m Sar anagat hi on our behalf t hr ough
Achar ya nisht ai and enables us t o gr ant mOksham- says Amudhanaar .
Had Ramanuj a not done t he bhar anyAsam at t he f eet of t he Lor d f or t hese
j eevat hmas, what would have happened t o t hem? Wher e is t he pr ot ect ion f or
us? Who else will save t hem?
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PAASURAM 68

When t he Lor d inst r uct s us t o per f or m Bhakt i means, how can Ramanuj achar ya
inst r uct and advise t he Sar anagat hi maar gam [ way] ? I s it cor r ect ?- t he
answer : The Lor d Himself as a r ahaysa, in git A 18-66 says: t hose who leave or
can not do j nAna, kar ma and bhakt i yogams, can sur r ender at His Feet and He
would absolve t hem of all paapams and gr ant mOksham by Himself . He consoles
t hem wit h an assuaging assur ance “do not lament ”. Thus her e Amudhanaar
beaut if ully descr ibes about t he wonder f ul divine comment ar y of Git A by t he
most mer cif ul Ramanuaj char ya t hr ough Git A bhAshyam.

.Ca«a æ G« m niaa Caa­ ­|­ ?+ uam« .« m qea Cam ea -
ßaa|«|­ Cau u|m a eam|« + Cau euu Cuamm Caa|mu -
uaa|«|­ Caa« « Gaauaea2« ue|æu n­ ß­aa +
a a|«|­ Ca« m ue|n as,+ e« .e|æu ain eaæßu. 68

aar enak kinRu nikar chollin maayanan Raivar t heyvat h
t hEr iniR cheppiya keet haiyin chemmaip por uLt her iyap
paar iniR chonna ir aamaa Nnuchanaip paNiyumnNallOr
cheer iniR chenRu paNint hat hu,en Nnaaviyum chint haiyumE. 68

When Ar j unan, dur ing t he MahAbhar at ha bat t le, was conf used and conf ounded
as t o what he needs t o do, t o f ight or not t o f ight , he placed his bow down and
r equest ed t he Lor d t o advise him. Sr i Kr ishnA blessed him (and us) wit h t he
glor ious Divine Git A and Sr i Ramanuj achar ya blessed us in a much mor e simple
t er ms t he essence of Git A in or der t o enable us under st and clear ly t he r ich
esot er ic meanings of Git OpadEsam of Sr i Kr ishNA. My mind and At hmA long
and desir e f or KalyAna GunAs of t hose Bhagawat has who hold on t o such br oad
minded, mer cif ul Sr i Ramanuj achar ya.
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mMaayan anRu- Emper umAn Sr i Kr ishnan dur ing Kr ishnaavat hAr am
ivar deivam t hEr inil- in t he divine char iot [ given by Agni devan] of Pancha
paaNdavas
seppiya geet haiyin- inst cr ut ed Ar j una t he Git A saast hr A [ in 725 ver ses]
semmai por uL- t he t r ue pur por t of t hese slokas – t he esot er ic meanings-
paar inil t her iya sonna- f or t he whole wor ld t o under st and- clear ly blessed us
wit h Git A bhAshyam [ comment ar y on Git A] such most mer cif ul Ramanuj a
paNiyum nallOr - was wor shipped, pr ost r at ed and r espect ed by Bhaagwat has
seer inil senRu- enj oying t he kalyANa guNAs of t hese gr eat est sishyas of
Ramanuj a
en aavi yum chint haiyum- my At hmA, my mind and buddhi
paNindhadhu- always pays t heir r espect s and pr ost r at es at t heir f eet .
sollil- when said [ in shor t ] :
enakku inRu aar nigar - t her e is none equal t o me…[ f or having under st ood t he
inner esot er ic meaning of Git A bhAshya]
Wit hout under st anding t he t r ue pur por t of GiTA, people didt or t t he meaning
and int er pr et in t heir own way. Hence Swami Alavandhar blessed us wit h t he
summar y called Git Ar t ha sangr aham and saved t he Git A f r om being
mi si nt er pr et ed. The i llust r i ous Achar ya Swami Alavandhar [ Sr I
YamunAchAr ya] expr essed t he essence of Git A, in his small Sanskr it
composit ion, Git Ar t ha Sangr aham. Following Swami Alavandhar , and based on
t hat , Swami Emper umAnAr Sr i Ramanuj achar ya wr ot e a det ailed comment ar y,
Sr imad Git A Bhashyam. Swami Nigamat ha Mahadesikan est ablished in his
Taat par ya Chandhr ikai t hat t he int er pr et at ions of Git A given by Swami
Ramanuj a wer e t he ones t r uly valid and complet ely in conf or mit y wit h t he
gr acef ul int ent ions of Sr i Kr ishna and t he Vedas.
Sr i Nigamant ha Mahadesikan also aut hor ed Git Ar t ha sangr aha Rakshai t o
explain t he cont ent s of Swami Alavandhar ’s Git Ar t ha sangr aham. Consider ing
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t he gr eat impor t ance of Git A, Sr i Nigamant ha Mahadesikan has also gr acef ully
lef t f or post er it y a collect ion of Tamil ver ses [ poems] knows as Git Ar t ha
Sangr aham, which ar e a t r anslat ion of Swami Alavandhar ’s Sanskr it Sanskr it
composit ion of t he same t it le.
Since Ramanuj a was an avat hAr a pur usha he was able t o compr ehend t he
meaning of each chapt er , each ver se in t he r ight Vedic manner and hence
blessed us wit h t he comment ar y. Swami Koor at t hAzhwAn has lear nt ever yt hing
f r om him and has br illiant scholar ship t o under st and Swami’s comment ar y.
Af t er having t aken r ef uge at t he f eet of Koor at t hAzhwAn[ who is t he most
ar dent sishya of Emper umAnAr ] and enj oying his kalyANa guNas, who can be
equal t o me?
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PAASURAM 69

KaNNan blessed us wit h GiTA saast hr A only f or t he sake of ever yone. When
such is t he case why did Ramanuj a alone int er pr et in t he r ight manner and
cr yst al clear er manner ? Amudhanaar r eplies in dif f er ent manner : when t he
Lor d gr ant s us all t he sense or gans, buddhi and manas f or ever yone t o get
saved. Though t his is t he case, why did I not r ealize t his ear lier and I was
saved only af t er Ramanuj a came on his own accor d t o save me! I had never ever
r ealized t he means bef or e.

ain eam|ßs( aaem am maeu aiean s,+ m« sm -
.n amm m .u nas ae (,+ .ee e« a«a æ .« mmma­ -
an a .am aeu a« aae an ai­« + aa« .san s+
en ea Gaauaea« en s e(a a«« G« m e« 2«ßm. 69

chint haiyi NnOt u kar aNangaL yaavum chit haint hu, munnaaL
ant hamuR Raaznt hat hu kaNt u,ivai enRanak kanRar uLaal
t hant ha ar anganum t han_char aN t hant hilan t haanat hut hant hu
ent hai ir aamaa Nnuchanvan^ t het ut ht hanan inRennaiyE. 69

Sar vEshwar an Sr iya:Pat hi Sr iman Nar yanan, out of His own gr ace and
upakaar am, blesses us (t he dor mant ones) bef or e t he cr eat ion, wit h t he
r equisit es (kar aNa~ngaL) t o become t he living souls. But He did not gr ant us
t he “sar aNa~ngaL” t he Lot us f eet . But My Fat her - Sr i Ramanuj achar ya,
Emper umaanaar - in or der t o save me f r om t his samsaar a saagar am- t he Gr eat
Pr aLayam- blessed me t oday and showed me wit h t he Lot us f eet of his (Sr i
Ramanuj a' s) as t he means. What an upakaar am!
mun naaL – dur ing t he pr aLayam [ dissolut ion]
chint haiyOdu kar aNangaL yaavum- t he senses, mind and
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buddhi sidhanidhu – dest r oyed
andham uRRu aazndhadhu kaNdu- j eevat hmas wer e lying dor mant
avai anRu- [ t hose senses, mind and buddhi t hat day]
en t hanakku- have been gr ant ed t o me by
t handha ar angan- Sr i Rangan Himself and He t oo
t han sar aN t handhilan- did not gr ant His Lot us Feet as t he means t o me.
Ent hai- My f at her Sr i Ramanuj a alone
Adhu t handhu – on his own accor d came t o me t o show t hem and gr ant t hose
f eet
inRu vandhu ennai yedut t hanan- in t his bir t h saved me t hen and t her e.
Though t he limbs, senses, mind and buddhi wer e gr ant ed t o me, t hey wer e t he
hur dles and unless t hese hur dles ar e r emoved, t he pur pose f or which t hese
wer e given t o us, will not be ser ved. But if one r emoves t hese hur dles and
saves, it is cer t ainly a gr and t hing. Thus t hough GiTA was blessed by KaNNan,
it was wr ongly int er pr et ed and t he f r uit s could not be obt ained f or which t he
GiTA was bor n. Af t er Sr i Ramanuj a’s clear Git A bhAshyam, ever yone is now
able t o compr ehend t he git A’s inner meanings. That is t he gr eat ness of Our Sr i
Ramanuj a.
The summar y and essence of Git A: [ f r om Git Ar t ha sangr aham]
Kar umamum j nAnamun koNdu yezhun kaadhaluku Or ilakku enRu aRumaRai
uchchiyuL aadhar it t hu Odhum Br ahmam t hir umagaLOdu var unm t hir umaal enRu
t haanur ait ht haan dhar umam ugandha dhananj ayanukku avan saar at hiyE.
The Lor d, who act ed as t he Char iot eer f or Ar j una, Himself t aught him
[ Ar j una] who was desir ous of Knowing t he r ight eousness: That only Thir umaal
[ Sr iman Nar ayanan] manif est ing wit h Thir umaGal [ Sr i Mahalakshmi] , t he
Supr eme Soul, dif f icult of at t ainment , pr aised and explained by Vedant ha
dif f icult t o be under st ood, I s t he only t ar get [ of at t ainment ] t hr ough bhakt i
yogam [ pat h based on bhakt i ceaselessly and unint er r upt edly] which is
pr act iced wit h [ pr eceded by adher ence t o Kar maYogam] pat h based on
per f or mance of pr escr ibed deeds] and j nAna yogam [ pat h based on wisdom and
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enj oyment of t he Soul] .
To r ead f ur t her click t he most wonder f ul pict ur esque e-book of Sr i Sadagopan
Swami ht t p:/ / www. sundar asimham. or g/ ebooks/ ebook30. ht m
What a br illiance and genius of Swami Desikan!
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PAASURAM 70

Like t he Lor d it is good t hat Ramanuj a has not delayed in blessing me; He has
blessed me wit h his inf init e mer cy t hen and t her e when he saw me. –
Amudhanaar says.

e« 2«æu uaa a s e« Gm­ eeæu uaa a s,+ ee e|­ u­ æea a-
v« 2«æu uaa a ai­ + .mm Cam eßa n­u + .« m| e« ua­ -
u|« 2«æu uaa a ai­ n­mmßa? v« Cumm am2e+
a« 2« e« uaa u ua ?+ Gaauaea1 v« 2«a aaa n aeßa? 1o

ennaiyum paar t ht hen iyalvaiyum paar t ht hu,eNNil palkuNat ht ha
unnaiyum paar kkil ar uLcheyva t hEn^alam anRiyenpaal
pinnaiyum paar kkil nalamuLa t hE?un per ungar uNai
t hannaiyen paar ppar ir aamaa Nnucha!unnaich chaar nt havar E? 70

Oh Emper umaanaar E! Sr i Ramanuj A! For t ime immemor ial, I , t he lowly self , had
been immer sing myself in sensual pleasur es and car nal desir es; Af t er you have
accept ed me, I , who was int er t wined wit h all my kar ma vaasanaas, bondage, was
blessed wit h Your gr acef ul kat aaksham. You saw me and You saw my lowly
nat ur e t oo. You have st ill gr acef ully consider ed me as a wor t hy obj ect f or
r edempt ion. I s t her e anyt hing I r epeat - any t hing good in me f or you t o t ake
t hat as a cue f or Your mer cy? And st ill You have shower ed your dayA on me?
What a dayA!
I s t her e any benef it f or you in Your mer cy on me? (None) and st ill You have
blessed m wit h Your gr ace. What a gr ace! I f you look only f or some t hing good
f or one t o sur r ender at Your Feet , who is qualif ied t o do so? None. (Not at
least me). And st ill you have enabled me t o sur r ender t o You. How and what can
one see Your such limit less, unbounded gr ace? (I r aamaanusaa! emper umAnAr E!
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“per unkar uNai ir amanusan”
ennaiyum paar r t t hu- seeing t his mahaa paapi
en iyalvaiyum paar t t hu- and knowing t hat “her eaf t er t his guy will never change
himself ; he does not have capacit y f or any j nAna, vair Agyam”
eNN il- innumer ous
palguNat t hu unnaiyum paar kkil- seeing shakt hi j nAna, sowseelya sowlabhya
vaat hsalya guNAs of your self [ Emper umAnAr ’s]
ar uL seyvadhE nalam- it is t he best t hing t o bless me immediat ely r ight now
anRi enpaal- f ur t her , in me
pinnaiyum paar kkil- let us delay a lit t le f ur t her [ if you decide] and keep quiet
f or some t ime
nalam uLadhE- t hough your j nAnam, shakt hi and ot her guNAs would not at all
diminish or r educe; They would be j ust t he same- GRAND.
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Unnai saar ndhaar un per u kar uNai t hannai en paar ppar – what would t hose
disciples who have t aken r ef uge at your f eet - t hink about t his obj ect t hat
belongs t o you always! – Please consider t his aspect and save me.
Ther e ar e innumer ous f ollies and kar ma vaasanaas in me which can be r emoved
only wit h t he t r emendous j nAna, shakt hi of your s. Even if t her e ar e mor e t han
what I have, I am sur e your st r engt h and dayA can r id of all of t hem. You can
do t hat ever af t er f ur t her cour se of t ime. But please do not delay any f ur t her .
This is my humble r equest . Save me on t his day it self . I f you delay any
f ur t her , what would ot her sishyas who ar e at your f eet t hink of your self and
your capacit y t o save? I f you delay and wait f or me t o get some goodness in
me, t her e is no way, Swami. My f at her ! You would also not have t he
sat isf act ion of saving a complet ely er r ing soul f r om zer o.
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PAASURAM 71

Ok. Wit h mer cy on you, I should come f or war d t o save you. Though I consider
you now, dur ing t he cour se of t ime, achar ya bhakt i may diminish and achar yan
may declar e t hat t her e is no connect ion wit h t he er r ing sishyas. And if t hat
happens, it becomes a big br ahmavid ahapachar am and bot h of us will be in
t r ouble. I t is not good f or bot h of us. – Assuming t hat Ramanuj a asks as above,
[ as avat hAr ikai f or t his ver se] , Amudhanaar at t empt s t o r espond. He declar es
his devot ion f or Lor d Ranganat han which gr ew t o bhAgawat ha and achar ya
bhakt i and his int ense f eeling of ser vit ude t o t he lot us f eet of Sr i Ramanuj a
which enables him t o enj oy t he kalyANa guNAs of Emper umAnAr . The
enj oyment of Ramanuj a’s kalyANa guNas have gr own t o such an ext ent it would
cer t ainly dest r oy all it s enemies namely kar mic diseases and hence wit h Sr i
Ramanuj a’s vailakshaNya kat aksham, t her e can be no wr ong t r ack anymor e.

aaa n as e« ain ea v« aam|2ea a u ,+ .« u aa« u|aeu -
=a n as+ .a aaueaa aam ama æ+ v« a« æem ama ßa-
a a n as e« Cam ea m« Cam e|2« n Cam e|2«+ .as­ -
ßua n as+ ee eu Gaauaea1 eu Cumn aeaßm. 1|

chaar nt hat hen chint haiyun t haaLiNaik keez,anpu t haanmikavum
koor nt hat hat h t haamar ait h t haaLkaLukku unRan kuNangaLukkE
t heer nt hat hen cheykaimun cheyvinai neechey vinaiyat hanaal
pEr nt hat hu vaNmai ir aamaa Nnucha!em per unt hakaiyE. 71

Oh Emper umaanaar E! Sr i Ramanuj A! The One who does not see t he lowly level
of t he r ecipient (of your gr ace) and does not r ealize t he gr eat ness of gr ant ing
such gr ace on him! My f ickle mind t hat was so unst eady and vacillat ing, has now
got st uck t o t he shadow of Your Most Blissf ul Lot us Feet ; My love f or t hose
Divine Lot us f eet has gr own t o t he gr eat est ext ent . My such act ion has ar isen
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only due t o t he Gr eat est mer cif ul daya guNA of Your s and hence, has gr own
t r emendously and immer sed it self in pr aising Your such guNAs only. The
apachar ams I had commit t ed unknowingly and t he ones t hat I have commit t ed
knowingly even which have gr own and accumulat ed as huge mount ains over t he
ages have all now vanished complet ely; Hence, t her e is no gr ievance f or me.
vaNmai per um t hagai Raamaaanusaa! Due t o your mer cif ul glances on me, You do
not see my def ect s and f ollies, Oh such ocean of daya! Ramanuj a!
en chint hai – all my t hought s
un t haaL iNai keezh saar ndhadhu- have landed at your pair of lot us f eet
enbudhaan a t haamar ai t haaLgaLukku koor ndhahu- My love f or t hose char ming
r ed lot us f eet [ as t hey give me gr eat pleasur e and enj oyment ] incr eases
ent han seygai un guNangaLukkE t heer ndhadhu- My et er nal ser vit ude due t o
cont emplat ion of your kalyANa guNAs, and due t o t he desir e and love,
enj oyment of t hem, is always f or you
mun seyvinai nee sey vinai adhanaal naer ndhadhu- All my ear lier maha paapams
due t o your per f or mance of Pr apat t i [ f or me] have been bur nt and t hey have
gone of f me.
Nee seyvinai- t he deed t hat you per f or med i. e. t he Pr apat t i by means of
Achar ya nisht ai enabled me t o get r id of all my paapams bur nt and gone of f me.
I t may also mean: Due t o Emper umAnAr ’s mer cif ul glances, and as inst r uct ed
by him t o Koor at t hAzhwAn t o cor r ect Amudhanaar .
Paer ndhadhu- t hasya pr iya: gnAt haya: sukr ut ham, apr iyA dhushkr ut ham- t he
puNya paapams t hat we commit , when we leave t his mor t al coil and leave f or
Sr ivaikuNt am- ar e shar ed and given t o f r iends [ anukoolar s] and enemies
[ pr at hikoolam] r espect ively.
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PAASURAM 72

Emper umAnAr ’s main obj ect ive was t o let ever yone on t he wor ld know t he r eal
ent it y [ t at t va] , t he means [ hit ham] and t he pur ushar t t ham [ ult imat e goal] .
Depending on t he individual capacit y, Swami blesses t hese appr opr iat ely. – says
Amudhanar .

eaa a«« a m auma a­aea+ aaai«|a ßa-
vm a a«« + s¡m uemCnm| a« 2«,+ e« m v« «| vm mu -
Cnm a ae« ßuaLmn s ea su niem uaßuamLß«+
eea a«« e« 2«+ Gaauaea« u|a a ee euCam ßa. 1?

kait ht hanan t heeya chamayak kalakar aik kaachinikkE
uyt ht hanan t hooya maRainNeRi t hannai,en RunniyuLLam
nNeyt ht havan pOt ir unN t hEt ht hum niRaipuka zOr ut anE
vait ht hanan ennai ir aamaa Nnuchanmikka vaNmaicheyt hE. 72

Due t o His gr ace, Sr i Ramanuj achar ya did t he f ollowing: He complet ely
conquer ed t hose who immer sed t hemselves in non vedic ar gument s and
r eligions and conf used t he wor ld; He blessed, conduct ed and per f or med t he
most t r ut hf ul Vedic way of Lif e. Such Gr eat est Ramanuj a, has placed t his lowly
self - me- among t hose gr eat scholar s and Sr ivaishnava Bhagawat has, (who t ook
r ef uge at his Lot us f eet out of gr eat bhakt i t owar ds him and pr aised him) in
such a way indicat ing “he is also one among t hem”. What a mer cy! What a dayA!
What a gr ace! (adadaaaa. . )
t heeya samayam kalakar ai – t hose ot her avaidika r eligious people who conf use
ot her s
kait t hanan- wer e r ej ect ed; [ by Ramanuj a]
kaasinikku e- on t his whole ear t h
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“mikkavaNmai ir amanusan”
t hooya- t he pur est
maRai neRi t hannai- t he vedic r eligious ways
uyt t hanan- wer e expounded and r e-est ablished
enRu unni uLLam neyt t ha- t hinking of his such mer cif ul act s and ot her kalyANa
guNAs, enj oying and melt ing in t heir hear t s wit h r ever ence and achar ya bhakt i
anbOdu- wit h int ense love and pr eet hi f or him [ Ramanuj a]
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ir undhu yEt t hum- sing in pr aise of him always
niRai pugazhOr dan – wit h such gr eat est scholar sishyas’ gr oup
ennai vait t hanan- placed me in t heir midst
idhu ir aamansian mikka vaNmai – This speaks of Sr i Ramanuj a’s audhaar ya
guNa.
Few st at ement s of Vedas wer e not t aken out of cont ext and r ej ect ing ot her
st at ement s as eit her f alse or wr ong is not t he cor r ect int er pr et at ion; t aking
cognizance of all st at ement s as t r ue and pur e, Swami Emper umAnAr
est ablished his doct r ine [ which is not hing but expounding t he pr edecessor s
like Sage Vyasa, Tankar , Dr amidar , Sr i Nat hamuni, Sr i Yamnunachar ya. Thus he
r ej ect ed t he KuDhr usht i mat hams.
He also placed t his lowliest self in t he midst of gr eat est scholar sishyas of his
and f ur t her , he has also inst r uct ed me t o sing in pr aise of him in t hese ver ses.
What an audhar ya guNA of his!
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PAASURAM 73

Emper umAnAr ’s main obj ect ive was t o let ever yone on t he wor ld know t he r eal
ent it y [ t at t va] , t he means [ hit ham] and t he pur ushar t t ham [ ult imat e goal] .
Depending on t he individual capacit y, Swami blesses t hese appr opr iat ely. – says
Amudhanar .

ee eum|seu a« ua aaeaeu + uaiueaæu -
ae eum|seu Ga aaae|ßmaa aL æ+ aa« aamm -
ve eu n­ ma«u veaa a Gaauaea2«+ v« eu -
aie eu .­ ­a­ e«a ai­ 2­,+ um ß+a ni2­ ßaa n aiLß­. 13

vaNmaiyi Nnaalunt han maat haka vaalum mat hipur aiyum
t haNmaiyi Nnaalumit h t haar aNi yOr _kat kut h t haan_char aNaay
uNmain^an NYaanam ur ait ht ha ir aamaa Nnuchanaiyunnum
t hiNmaiyal laalenak killai, maR ROr nNilai t hEr nt hit ilE. 73

Wit hout seeing t he gr eat ness of what He t eaches us, and our qualif icat ion f or
r eceiving it (and consider ing only what gr eat it is going t o do t o us), He t eaches
us t he esot er ic, essence of all saast hr As in simple t er ms. He is so mer cif ul. He
can not st and t o wat ch us going down t he t r ench of samsaar a saagar am and
wast e our pr ecious human bir t hs (lives). He shower s coolness t o t he scor ching
heat of samsaar am like t he cool moon r ays. He blesses even t hose (who ar e not
bot her ed wit h t he r ealizat ion of Br ahman and j nAnam) and t eaches t hem t r ue
j nAnam about Self and Sar va sEshat hvam of Self t o t he Lor d. Hence, t her e is
no ot her t hought f or me (t hat bef it s me) except t he t hought of
Ramanuj achar ya, who is so mer cif ul and who has got such gr acious mind t o save
ever yone in t his wor ld.
t haer ndhidil- when analyzing,
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enakku- f or me- who is now t he vivEki of Sar a asar am [ what is good and what is
not ] t han
vaNmaiyinaalum - due t o his own audhAr ya guNA
t han maadhagavaalum – and t he dayA guNA t hat r emoves t he sor r ows of
ot her s
mat hi pur aiyum t haNmaiyinaalum- like t he moon shower ing coolness [ t hr ough
his glances]
e dhaar aNiyOr gat ku- f or ever yone on t his ear t h
t haan sar an aay- He alone became t he r akshakar [ saviour ] f or t hem
uNmai nal j nAnam- t he t r ut hf ul vedant hic knowledge t hat gr ant s welf ar e
ur ait t ha ir aamanusanai – was advised by Sr i Ramanuj achar ya
unnum t hiNmai allaal maRRu Or nilai illai- Ot her t han mediat ing and
cont emplat ing his [ Ramanuj a’s] kalyANa guNAs, t her e is no ot her t hought t hat
should bef it me.
Those who have ent er ed int o ot her r eligions t hat ar e avaidik, ar e cor r ect ed
and t r ansf or med by Ramanuj a by t eaching t he t r ut hf ul Vedic knowledge. The
r eason is only due t o his audhAr ya guNA. He did not ignor e t hem. I nst ead He
want s t o save ever yone.
Those who ar e bur ning in samsaar is af f lict ions and want t o get r id of
t haapat hr aya and when t hey t ake r ef uge at t he f eet of Ramanuj a, Swami
ensur es t hat t hey ar e gr ant ed mOksham and t hat is due t o his dayA guNa;
Those who would like t o involve and engage t hemselves in Bhagawat h,
BhAgwat ha and Achar ya kaimkar ya and seek Ramanuj a f or t he same; depending
on t heir capacit y and level, Swami mer cif ully glance at t hem like t he cool moon
shower ing it s r ays; [ pushNAmi ChowdhaDhI : sar vA:sOmO bhoot hvA
r asAt hmaka:]
He est ablished at var ious places his cent er s f or expanding t he gr oup of
saadhus ever ywher e in t he wor ld. He or ganized t he t emple f unct ions and puj a
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and st r eamlined t he same; He walked acr oss t he count r y and saved t housands
and t housands of sishyas on t he way.
Such gr eat est most mer cif ul Par amachar ya- leaving him, do I have anyone else
t o t hink of ? My mind will never ever t hink of anyone else her eaf t er .
The f ive t hings t hat should be known t o t he seeker of Salvat ion ar e t o be
known t o ever y mumukshu [ seeker of salvat ion]
1. Par amAt ma Svar upa: t he char act er ist ics of t he Supr eme soul
2. J eevAt ma Svar upa: t he char act er ist ics of t he individual soul
3. UpAya Svar upa: t he means f or t he J eevAt ma t o r each t he Par amAt ma -
Moksha t hr ough Bhakt i or Pr apat t i (Not e t hat RAj ayOga, Kar mayOga and
J nAnayOga ar e not t he dir ect means t o at t ain Moksha. )
4. Phala Svar upa: t he ult imat e pur pose of exist ence of t he J eevAt mas is t o
ser ve (Daasat va) at t he f eet of Par amAt ma on at t aining Moksha and
5. Vir Odhi Svar upa: t he nat ur e of impediment s on t he pat h of t he ult imat e
goal.
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PAASURAM 74

Pr ot ect ion of His bhakt hAs, dest r uct ion of t he evil doer s and f or t he
at t ainment of Dhar ma, - t hese ar e t he r eason f or which He t akes avat hAr ams
which Sr i Kr ishna Himself ment ions in Git A. Achar yas also t ake avat hAr ams
f or t he above causes. One can see t his specially in Emper umAnAr Ramanuj a.
The f ir st and t hir d ar e almost t he same; but t he second one is dif f er ent in
t heir cases- explains Amudhanaar .

ßaaaa uemm|« aimCu« m+ uame« a meeaa -
=aau| Caae ( æemu us+ Caae L­ .2«mee eu-
eaaa æea s eu Gaauaea« + .e Ceu|­ uemm|­ -
ßaaaaeeaa aieau us,+ .u ßuas qm ain eaCam ßa. 14

t hEr aar maRaiyin t hiRamenRu maayavan t heeyavar aik
koor aazi koNt u kuRaippat hu koNt al anaiyavaNmai
Er aar kuNat ht hem ir aamaa Nnuchanav vezilmaRaiyil
chEr aa t havar aich chit haippat hu,ap pOt hor u chint haicheyt hE. 74

Emper umaan- Sar vEshwar an- is t he One who dest r oys t hose cr uel wr ong doer s,
who can not under st and and t alk ill of t he apaur ushEya (t hat which has no
bir t h), t he ever per manent , Vedas and t heir philosophy / t at vams, wit h His
st r ongest chakr A. While Sr i Ramanuj achar ya, t he most mer cif ul One, conquer s
t he non vedic and wr ong philosopher s (of ot her r eligions) in his own Most
gr acef ul manner . (So Sr i Ramanuj achar ya excels even Emper umaan!)
maayavan - Aschar ya bhoot han Bhagawaan [ most wondr ous Lor d]
t heeyavar ai – t hose evil doer s [ dhushkar ma doer s]
maRaiyin t hiRam t hEr Ar - t hese people would not got in t he veda maar gam; and
hence t hey would not sur vive
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enRu koo aazhi koNdu kuRaippadhu- consider ing [ as above] wit h t he shar p
st r ongest Chakr Ayudham and dest r oys t hem and r educes t heir commit ment of
apachar a and apar adhams. [ t hus t heir paapams ar e st opped] .
koNdal anaiya vaNmai – like t he dar k r ain laden clouds – t he most mer cif ul
yEr Ar guNat t hu em ir aamanusan- wher eas our Ramanuj a who has most
auspicious at t r ibut es like j nAna shakt hi, sowseelya sowlabhya kalyANa guNas
a yezhil maRaiyil sEr Adhavar ai – t hose who have not j oined or gone away f r om
t hat most beaut if ul and r ight f ul Veda maar gam and per f or med non-vedic
act ions;
a pOdhu- suit able t o t heir nat ur e and capacit y
or u chint hai seydhE – conduct a vidwat h sadhas or give a det ailed explanat ion
convincing enough
sidhaippadhu- dest r oy t heir wr ong-doings and t r ansf or m t hem t o put t hem on
t he r ight t r ack in t heir cur r ent sar eer am it self .
Swamy Desikan sums up t he six avat hAr a r ahayams t his way:
avat hAr asya sat hyat hvam aj ahat h svasvabhAvat hA Suddha Sat t hvamayat hvam
cha SvEcchAmAt hr anidhAnat hA Dhar ma glAnou samudhaya: Saadhu
samr aksdhANAr Tat hA I t hi J anma r ahasyam yO vEt t hi naasya Punar bhaav:

(1) Our Lor d' s incar nat ions (avat hAr ams) ar e r eal
(2) They happen wit hout any diminut ion in His svabhAvam
(3) These avat hAr ams ar e const it ut ed by Suddha Sat t hva Dhr avyam
(4) These avat hAr ams happen because of our Lor d' s own volit ion (Sankalpam)
(5) These avat hAr ams t ake place, when t her e is even t he slight est har m t o
dhar mam in His wor ld.
(6) The avat hAr ams of t he Lor d ar e int ended f or t he pr ot ect ion of His
Bhakt hAs and dest r uct ion of evildoer s. Those who r ef lect on t hese six
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inner meanings of t he r easons behind t he Lor d' s avat hAr ams do not get
r ebir t h (na Punar bhava:).
The aachar ya’s avat hAr ams also signif y t he same. The Lor d punishes t hose who
do not f ollow t he veda maar gams and also commit var ious apachar ams and do
evils. He kills t heir lives so t hat t heir commit ment of such mahaa paapams is
r educed and essent ially st opped in t heir cur r ent bir t hs.
Wher eas Swami Ramanuj a does not do t hat ; On t he cont r ar y he shower s t hem
wit h His mer cif ul glances; he ar gues wit h t hem and convinces t hem as t o which
is t he r ight veda maar gams and what ar e t he benef it s accr ued by f alling int o
t hat t r ack. They get clear er pict ur e of Vedic way of lif e and t he means and
t he goal; t hey get t o know t heir t r ue nat ur e of t heir At hmA and t heir et er nal
ser vit ude; t hus, t hey r epent t heir past act ions and ar e t r ansf or med by
Ramanuj a. They become changed selves and t hey f ollow t he vedic lif e st yle.
Thus in t he ver y same lif e, t heir paapams get r educed or even bur nt
complet ely [ wit h t he per f or mance of Sar anagat i] .
sast hr a paaNi Emper umAn [ The Lor d wit h t he ast hr am] does sar eer a naasam;
Saast hr a paaNi emper umAnAr does sadh upadEsam
Even t he KuDhr ushTis get t r ansf or med and change t hemselves; Thus when
Per umAL does kill t he enemies t heir j nAnam does not change; t hey may be
bor n again and cont inue I t heir next bir t h due t o t heir poor va wr ong j nAnam;
while Emper umANar changes t heir ver y j nAnam it self and wit h t heir t r ue vedic
j nAnam, t hey would never ever go wr ong her eaf t er . Hence it is bet t er t o hold
ont o Emper umAnAr Ramanuj a mor e t han t he Lor d Himself . - says Amudhanaar .
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PAASURAM 75

Why did he explain t he dif f er ence bet ween Maayavan and Mahaachaar yan. Now
Amudhanaar explains in f ur t her det ails.

Cam a a2­a am au Camma au neu + aimeam aa-
eaa a­a s .u|æu am amu en ai,+ nm ae mau ßu-
Cum a a2­a s v« 2« e|ßL« e« m Gma aieu + ni« uaßu-
Cuam a a2­a æu en s+ Gaauaea1 e« 2« mm mni« ßm. 15

cheyt ht halaich changam chezumut ht ham eenum t hir uvar angar
kait ht halat h t haaziyum changamu mEnt hi,naNG kaNmukappE
meyt ht halait h t hunnai vit Enen Rir ukkilum ninpugazE
moyt ht halaik kumvant hu ir aamaa Nnucha!ennai muRRunNinRE. 75

Even if Thir uvar anganAt han - Lor d Sr i RanganAt ha of Sr ir angam, appear s in
f r ont of me, shows Himself His f ull beaut y wit h all Divya Ayudhams in His
r esplendent Hands, and vows “ I shall never ever leave you”, Oh Sr i Ramanuj A!
Even t hen, t he gr eat ness of Your kalyANA guNAs sur r ound me, dr ag and
engulf me and I am caught immer sing myself in t hem and pr aising t hem only.

seydhalai sankham sezhu mut t ham eenum - t he conch shells, valuable pear ls
f ound in t he f ields as br ought by t he f loods
eenum t hir uvar angar – ar e t hus abundant ly cr eat ed and f ound in Sr ir angam by
Lor d Rangant han Himself [ and wear ing such most pr ecious and valuable
or nament s on His dhivya mangaLa vigr agam]
kait halat t hu aazhiyum sankhamum yEndhi- holding Divine Chakr A and t he Conch
in His r esplendent palms
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unniavidEn enRu – I would never ever leave you – ut t er ing t his
moyt t hu alait t hu num kaN mugappE- comes near and st ands in f r ont of my own
eyes
ir ukkilum- even if t his happens
ir aamaanusaa nin- Oh Ramanuj a! Your
pugazh vandhu muRRum ninRu- Your wonder f ul dayA, kalyAna guNAs, and
t hEj as alone sur r ound, dr ag and engulf me
ennai alaikkum- enchant me t o unit e wit h your vishayams only [ and not Lor d
Ranganat han’s] . .
AzhwAr s immer se t hemselves in t he f er t ile Cauver i r iver and t he adj acent
f ields wher e t he pear ls, t he conch shells and ot her numer ous valuable gem
st ones ar e br ought t he by t he r iver and ar e f ound in plent y. AzhwAr s enj oy
t he Lor d Ranganat han in t he banks of t his r iver wit h t he dhivya Abhar aNams,
divine weapons Thir uvaazhi, Thir u shankhu in His Thir ukkai, showing Himself
f ully t o t hem.
AzhwAr s lost t hemselves in such a beaut y and out bur st wit h t he wonder f ul
ver ses and used t o languish f or such unit ing wit h such a beaut y when He is not
seen. Such most beaut if ul divine Lor d Ranganat han Himself wit h all t he
par apher nalia appear s in f r ont of my eyes and sayas: I would never ever leave
you. . I would st ill lose myself only in t he kalyANa guNAs of your s, Swami
Emper umAnr E! adiyEn would never ever leave you.
That wonder f ul Thir mEni of your s wit h Thr idhaNda kasshayam is t he f east f or
my eyes. Dhivya Thej as, t hose Oor dhva puNdr am on your f or ehead and ot her
par t s of t he body, t hat sacr ed t hr ead, t hat sikhai, - ar e all t o be enj oyed and
beheld in t he eyes f or ever . All t hese make me always get glued t o only
devar eer at all t imes.
upaveedhinam oor dhva pundr avant ham t r ij agadh puNya palam t hr idhanda
hast ham I sar aNAgat ha saar t ha vaaham eedE sikhayA sekar iNam pat him
yat heenAm I I [ 11t h ver se of Swami Desikan’s Yat hir Aj a Sapt hat hi]
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I salut e t he emper or of SanyAsis, RaamAnuj A, who is r esplendent in his
appear ance wear ing t he sacr ed t hr ead, oor dhva Pundr ams and beaut if ul t uf t
made up of dense black t r esses. He is holding t he t hr idhandam in his hands as
a r esult of t he puNyams accumulat ed by t he t hr ee wor lds and is leading t he
pr apannAs t o moksha saamr Aj yam.
EmbAr has also paint ed a memor able wor d pict ur e of t he maj est ic beaut y of
RaamAnuj A in his SanyAsa Aasr amam:
paRpamenat t hihazh painkazhalunr an pallavamE vir alum paavanamAhiya
paint huvar aadai pat hint ha mar unkazhahum muppur i noolodu munkailEndhiya
mukkOl t annazhahum munnavar t andhidu mozhikaL nir anit hidu mur uval
nilAvazhahum kar pakamE vizhi kar unai pozhint hidu kamalkkaNNazhahum
kaar isu t an kazhal soodiya mudiyum kana naRRsihai mudiyum yeppozhudhum
yet hir aasan VADI VAZHAHU yeenidhayat t huLat hAl illai yenakku yet hir illai
yenakku yet hir illai yenakket hir e”
Those who have had t he dar sana bhaagyam of t he maj est ic beaut y of t he divya
mangaLa vigr aham of Achar ya RaamAnuj a at Sr i Per umbhoodhoor and Melkot e
can r elat e t o t he celebr at ion of Embaar ’s paasur am in Tamil and it s echo in
Sanskr it by Swami Desikan. The dept h of enj oyment of EmbAr , Swami Desikan
ar ise f r om t heir pr of ound Achar yA anubhavam.
Embar ' s anubhavam of RamAnuj A' s lot us f eet , t ender f inger s r eminding one of
t he cr eeper s, sacr ed ochr e r obe, auspicious yagnOpaveedham, t hr idandam,
smile laden wit h dayA, eyes r eminiscent of wish yielding kalpakA t r ee, t uf t
f or med by abundant t r esses is simply beaut if ul. EmbAr st at es t hat t her e is no
one equal t o him in all t he wor lds because of his enshr inement of Sr i RamAnuj a
of such gr eat beaut y and sacr edness in his hear t lot us. [ t he above t wo
t r anslat ions ar e by Sr i V Sat hakopan Swami]
Amudhanaar now answer s t he Lor d:
When Achar yan is ar ound, no one will pay much at t ent ion t o t he Lor d or
seviichuf y Emper umAn. Oh Lor d! You your self have said t hat Achar yans ar e
your At hmA [ in Git A] . I f t hat is t he case, what is t he use of leaving Your
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at hmA i. e. my achar yan and coming t o You? Since I am wit h my Achar yan and
because of t hat , if you want t o be wit h me, f ine, I am not going t o st op t hat .
Since I am unit ed wit h him, saakshaannaar aayaNo Deva: Hence it is as if I am
alr eady wit h you.
I n or der t o enchant me and t empt me you ar e appear ing in f r ont of me wit h
Sankhu, Chakr a and ot her abhr aNams [ pear ls et c. ] , but I am not going t o get
t empt ed. I want only Saast hr a paaNi – t he one who holds saast hr as as his
weapon i. e. Ramanuj achar ya. You hold ast hr am. You ar e hence sast hr a paaNi.
You dest r oy t he sar eer am and pr ot ect t he good. He changes even t he evil t o
good wit hout any dest r uct ion except t heir wr ong j nAnams. So, I bet t er j oin
someone who per f or m bet t er t han you and in bet t er r oopam wit h no weapons.
Now he addr esses Ramanuj a again:
Even if t he Lor d comes closer , only your t hEj as, kalyAna guNAs, et c, st and
ar ound me and engulf me and hence would not let me get dr agged t owar ds t he
Lor d inst ead I would st ay always at your f eet , oh Ramanuj a. Because your
gr andness, divine glor ies and kalyAna guNas ar e f ound t o be even much ahead
of t he Lor d’s himself . That ’s why t hey dr ag me t owar ds you. . and not t o Him.
This magnet ic f ield is bigger and st r onger .
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PAASURAM 76

Per haps you have enj oyed at ver y close quar t er s Lor d Ranganat han as you ar e
t he Chief pr iest t her e. That is t he r eason f or your choice of Ramanuj a against
t he Lor d Ranganat han. Amudhanaar list ens t o our ar gument and r eplies in t his
ver se:

ni« mee a a a aiæu n m u«eu ,+ niem ßem aLu Cuam -
æ« mmu + eeæn a na(u æ­e|m uam aLeu +
v« a«a æ ea a2« G« un amu v« G2eu­a aaam +
e« a«a æu .s,+ Gaauaea1 Gee nn amßm. (?) 16

nNinRavaN keer t ht hiyum neeLpunalum,nNiRai vEngat appoR
kunRamum vaikunt ha naat um kulaviya paaRkat alum
unRanak ket ht hanai inpan^ t har um_un iNaimalar t ht haaL
enRanak kum_at hu,ir aamaa Nnucha!ivai yeent har uLE. 76

Oh Sr i Ramanuj A! The ever f amous, ever divine, most popular , t he lovely,
f er t i l e, endear i ng t o al l , Thi r umal A mount ai n (Wher e Lor d
Thir uvEmkat amudaiyaan st ays per manent ly), t he Most Divine Sr i vaikuNTam,
The Milky Ocean (Thir uppaaRkadal) wher e t he Lor d is having His Yoga nit hr A,
wit h an only t hinking of pr ot ect ing t he univer se, - in as much as t hese Divya
Desams give you an exquisit e unlimit ed pEr Anandham (gr eat happiness), t he
same amount of bliss comes t o me f r om dEvar I r ' s (your ) Lot us f eet which ar e
Par ama bhOgyam t o me. Hence, please bless me wit h t hose Lot us Feet always.
I r aamaanusa! - emper umAnAr E! ninRa vaNNkeer t t hi – et er nal, divine, f amous
neel punalum- long st r eams of wat er and wat er f alls
niRai – f illed
vEmkat am – Thir uvEnkat am divya Desam
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“Ramanuj ar get t ing panchasamskar am”
pon kuNar mum- apr Akr ut ha vedic mount ain [ Veda veRRpu]
vaikunt ha naadum- Sr ivaikuNt a lokam
kulaviya paalkadalum- t he much sought af t er and celebr at ed
PaaRkadal [ ksheer aabdhi - milky ocean]
et t hanai inbam unt hanakku t har um- however much excit ement and j oy t hey
would give you
un iNai t haaL malar – Your pair of lot us f eet
en t hanakku- adhu- f or me, t hey give me t he same ext ent of j oy and
excit ement . Hence
ivai eendhau ar ul- Please bless me wit h t he same and give t hem t o me [ place
t hem on my head]
Vedas and all ot her pr amaaNams r ef er t o Thir uvEnkat am as et er nal divya
desam and most sacr ed. I t r emoves all sins and bur ns t hem away. Ther e ar e
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divine wat er f alls in t his divya desam. The wat er f alls wer e br oght down by Sr i
Var aha mur t hy f r om Par amapadham. I t gr ant s mOksham and bhOgam t o all
devot ees. Such a dhivya desam is a gr eat j oy and excit ement t o you, oh
Ramanuj a. The moolam of t hat mount ain –i. e. Sr ivaikunt am gives gr eat er j oy t o
daver eer . The Thir uppaRkadal – t he place of wor ship f or all r ishis, Devas and
t he vibbhavam and ar chais’ moolast hAnam gr ant s exquisit e Anandhanam t o you,
Emper umanaar E.
Summing up of all t hese aanandhams f or you comes t o me f r om enj oyment of
your pair of lot us f eet . Hence I am not looking f or t hese divya desams; I am
looking f or only t he t wo lot us f eet of your s. Please bless me wit h t hem.
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PAASURAM 77

Emper umAnAr is above t he Lor d- Amudhanar explains in dif f er ent manner
again in t he ver se.

nn a«« nmaa G« «mm + ee e|­ uema æmu euu -
uam n a«« + .u uemu u­ Cuamma­ ,+ Gu uLm2«a su -
em n a«« a a a aim|s­ e« e|2«a2m+ ßea um|ma -
aam n a«« + ee eu Gaauaeam æ e« ama ai«|ßm? 11

eent hanan eeyaat ha innar uL eNNil maRaikkuRumpaip
paaynt hanan ammaRaip palpor u Laal, ip pat iyanait ht hum
Eynt hanan keer t ht hiyi Nnaalen vinaikaLai vEr _paRiyak
kaaynt hanan vaNmai ir aamaa NnuchaRken kar ut ht hiniyE? 77

Sr i Ramanuj achar ya- Emper umaanaar -He has blessed me wit h such gr ace and
dayA t hat He had not blessed anyone wit h so f ar . The ot her r eligions wer e
int er pr et ed t he Vedas so wr ongly and dist or t edly t hat t he Vedic t r ut hs wer e
simply hidden among t her e f alse and wr ong ar gument s. Sr i Ramanuj ar , making
use of only Vedic st at ement s, ar gued and chased away t hose non Vedic
r eligions. He st ood so vict or iously on t his ear t h, wit h his glor y spr eading t he
whole ear t h. He chased away all my kar mas. What else does He have in His
Thir uvuLLam (mind) now f or t he benef it of t he wor ld? (means: is t her e
anyt hing else t o do?)
eNNil - when t hinking of deeply
eeyaadha – none blesses us [ like t his] in
ar uL- t he blissf ul anugr aham of
eendhanan – Sr i, Git A bhashyams, Vedar t ha sangr aham, Vedant ha deepa,
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saar ams, Gadhyams, Nit hyam et c. .
am maRai- t he most beaut if ul [ t r ut hf ul] Vedas
pal por uLaal – show f our pur ushaar t hams [ goals] as evidence and pr oof
maRai kuRumbai paayndhanan – r ej ect ed t he vulgar [ ApAsa] aagamas
e padi anait t hum – in t his vast ear t h
keer t t hiyinaal yeyt t hanan- pr opagat ed vedic r eligion and agamas wit h his
t hEj as, convincing explanat ions and divine mer cif ul glances.
en vinaigaLai – my past kar mas
vEr paRiya kaayndhanan – ar e r emoved f r om t heir deepest r oot s and t he
ahankaar a mamakar ams dest r oyed
vaNNmai I r aamanusaRkku ini en kar ut t hu?- what else does Ramanuj a - t he
per sonif icat ion of t he audhAr ya guNa- st ill have in his mind? [ f or me and f or
t he wor ld?]
Emper umAn t akes avat hAr ams eit her dir ect ly or as His amsam on Sages, and
Achar ya pur ushas. He also sent t he Azhwar s t o bless u wit h dhivya
pr abandhams t o cor r ect and r ect if y t he people and put t hem back on t r ack.
Emper umAnAr Ramanuj a came f or war d t o t he r escue and said: I would go and
do your dut y…Give me a chance. . Rest is hist or y. Emper umAn also is t he cause
f or Buddha, j aina, paasupat ha mat hams cr eat ions. His leelA is t o deceive
people [ due t o t heir kar mas] and lead t hem t o go ast r ay f or get t ing caught in
samsaar ic af f lict ions again and again and be bor n. He hid t he vedic t r ut hs and
misled people wit h avaidika mat hams being under t he camouf lage of Vedas and
Upanishads. [ elleer um veedu peRRaal ulagaillai enRE. . ]
emper umAnAr explained t he dif f er ence bet ween Vedic agamas and ot her non-
vedic vulgar agamas; He elabor at ed beaut if ully t he esot er ic meanings, t heir
inner essence, and cr ushed t he exist ence and pr opagat ion of ot her avaidika
agamas and r eligions. He is ment ioned as t he Supr eme Peer less One and
declar ed in t he Vedas and Upanishads. Vedas pr aise Him as t he Only One who
r ules t he Univer se. He is Sr iya: Pat hi Sr iman Nar ayanan. Thus Ramanuj a not
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only expounded t his vaidika r eligion; He also pr oved t hat ot her doct r ines t hat
ar e avaidika ar e only illusions and misint er pr et at ions of Upanishads. Hence he
is t he ocean of t r ut hf ul j nAnam.
maRai kuRumbu- Showing what is Not t o be under st ood f r om Vedas is
pr opagat ed as t hat and pr opagat es dist or t ed f act s. So, t hey ar e not MaRai
[ Vedas or vedic based] ; They ar e camouf laged as Vedic ones.
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PAASURAM 78

Emper umAnAr is above t he Lor d- Amudhanaar explains in dif f er ent manner
again in t he ver se.

ama ai­ uæn s vm m|­ am mu aum m|+ amaa|m-
ema aa ais­ u|a em aia s+ n m|n a ue eaa ßa-
aima aia aimuam ßam eea æ .a aim u|« + e« Cnm ai­ -
Cuama au uLas,+ eu Gaauaea1 um ß+a Cuam u Cuamßm. 18

kar ut ht hiR pukunt huLLiR kaLLam kazaRRik kar ut har iya
var ut ht hat ht hi Nnaalmika vanchit ht hu neeyint ha maNNakat ht hE
t hir ut ht hit h t hir umakaL kELvanuk kaakkiya pinnennenchil
por ut ht hap pat aat hu,em ir aamaa Nnucha!maRROr poyp por uLE. 78

Emper umaanaar - Sr i Ramanuj achar ya- af t er seeing my lowly nat ur e, decided t o
ent er int o my hear t . Ther e, like a r esident f ir st cleans t he place of r esidence
f ir st , Yat hir Aj ar r emoved t he dir t f r om my hear t . He had such a gr eat gr eed
f or cor r ect ing me (means: I t is impossible. And st ill he want ed t o cor r ect me
and t r ied), t hat none would have dar ed. I f I come t o know of your int ent ions, I
may obst r uct and escape f r om your endeavor s, and hence, knowing f ully well of
t hat , you have clandest inely oper at ed f r om wit hin and changed me complet ely
t o become t he ser vant / bhakt hA of Sr i Vallabhan, Sr iya: Pat hi Sr iman
Nar ayanan. . What a dayA on me, Sr i Ramanuj A! Due t o Your Par ama kr upA,
Emper umaanaar E! Any ot her wr ong t hought s cont r adict ing t o what dEvar I r has
t aught me, will never ever her eaf t er ent er int o my mind.
em r aamaanusar E!- Oh Ramanuj a!- You
kar ut t hil pugundhu- ent er ed int o my mind and hear t
uL il kaLLam kazhaRRi- r esided t her ein as your r esidence and slowly disr obed
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t he misdemeanor s.
kar udha ar iya- incompr ehensible
var ut t hat t hinaal- r emor se f eeling t hat t his j eevat hma is wast ing his pr ecious
lif e OR f eeling bad f or t he j eevat hma’s wast ef ul lif e and t aking pit y on him
miga vanj it t hu- pr et ending as if he is let t ing me go on my own way; and let s me
do t hat
indha maNN agat t hE nee t hir ut t hi- on t his ear t h it self - you have t r ansf or med
me and cor r ect ed me-
t hir umagaL kELvanukku AL aakkiya pin- af t er making me r ealize t hat I am t he
et er nal ser vant of Sr iya: Pat hi Sr iman Nar ayanan
maRRu- ot her t han [ t hat I am t he sEshan –ser vant f or Him and r ealize my
et er nal sEshat hvam,
vOr poi por uL en nenj il por undha padaat hu- my mind would never ever accept
any ot her illusor y f alse t at t vam; or philosophy anymor e
miga vanj it t hu- cheat ed or deceived or pr et ended t o let me go on my own way
and I lat er f ind myself f ollowing what he had pr eached; Sr i Ut t amur Swamy
nar r at es a gr eat anecdot e:
Sr i Ket hadipat t i Swami [ dwit heeya Rangar amanuj a Mahadesikan Swami] was
gr acef ully pr esent t hose days as gr eat achar yan. Ther e was one per son who
came f r om abr oad and want ed t o per f or m bhar anyAsam at t he f eet of Swami.
He was given beaut if ul explanat ion as t o what would be t he wonder f ul divine
f eeling and anandham one get s at Sr ivaikuNt am and what all one can get t o
ser ve t he Lor d and how blissf ul it would be! That per son asked if he would get
some kind of soup made of r aagi [ KEzhvar agu- in Tamil] Achar ya
saar vabhoumar did not t ell t hat Kezhvar agu or Raagi should not eat en or dr unk;
one should eat r ice et c. He said: if you want t o ser ve t he Lor d wit h gr eat
dishes made of r aagi t her e will be plent y t her e and you can cont inue t o
per manent ly of f er Him as if you of f er Him akkaaar a adisil; He never even said
t hat t her e would be bet t er gr ains available and you do not have t o go f or such
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lowly st uf f . This is t he kind of miga vanj it t hu- deceiving t he sishya and let t ing
him go t hr ough t he way he want s t o and br ing him back.
Some even ask dur ing bhar anyasam- if t he Lor d would suck t hem st r aight t o
Sr ivaikunt am as t hey would like t o be her e in pr akr ut hi maNdalam; t he answer
given by t he achar yas: No need t o wor r y at all. The Lor d would gr ant you
ever yt hing f or you t o pr osper her e on t his ear t h wit h complet e lif e and t hen
only gr ant you moKsham at t he end of t his bir t h. This is TRUE, indeed.
kaLLam akzhaRRi- r emoving t he misdemeanor of t he mind; t he cheat ing- or
st ealing. I f one t hinks himself as t he swat hant hr an, t hen it is equivalent t o
st ealing t he At hmA t hat et er nally and or iginally belongs t o t he Lor d. Thinking
t hat it belongs t o us, it self is St ealing. Slowly Emper umAnAR explains t he
nit hya nir oopadhika ananyaar ha sEshat hvam of j eevat hma and r emoves such a
f eeling f r om my mind.
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PAASURAM 79

I n t he ear lier ver se- it was ment ioned about our et er nal sEshat hvam [ being a
ser vant of ] Sr iya: Pat hi Sr iman Nar ayanan was ment ioned and it is complet ely
wr ong and out of place if one t hinks t hat he is an independent ent it y
[ swat hant hr an] . This is as r ef lect ed in vedas in t heir ent ir et y. On t he
cont r ar y, j ust t aking mer ely f ew vedic st at ement s out of cont ext , people
pr opagat e and mislead saying: j eevan and br ahmam ar e one and t he same; by
t he mer e j nAnam and r ealizat ion, t he j eevan himself becomes br ahmam; t he
br ahmam was not awar e due t o aj nAnam or avidyA; [ How could t he omniscient
Br ahmam be aj nAni f or f ew year s and t hen once t he veil is r emoved, hEy! I am
Br ahmam. . happen?] And t hi s i s mOksham t he r eal i zi ng
t hat one in Br ahmam and becoming t he same. . Believing t his t her e ar e people
f locking t o such a gr oup, alas!
Similar ly ot her s, who t hough ment ion At hmA is swat hant hr an, pr each t hat
At hmA is also sEsham [ ser vant ] t o Rudr an et al and pr opagat e devat hant hr a
bhaj anam. They ar e none ot her t han posit ions t hat j eevat hmas t ake on
r ot at ionally based on kar ma vasanaas. The Real Tr ut h per Vedas and
Upanishads is: Sr iman Nar ayanan alone is t he Supr eme Lor d as declar ed and is
Unpar alleled Peer less One. The Only One who has no equal. Ever y ot her
j eevat hma is His ser vant and t hat includes even f our f aced br ahma, Sivan and
I ndr an et al.
Amudhanaar f eels bad f or such misleading people and misled people who ar e
swayed by such illusions.
Cuam ema aaa æu Cuam2ma smn s,+ Gn au µa­a ßa-
Cum euu uaa æu Gaauaea« nim a,+ ßemnu eu-
vm ma Caam m e­ ­ Cam eu Gm æ maCa« m v­a n s .eßu+
qmu uLa nim ua + eema s vm ßmaa n­ ­m|e Gun ßa. 19

poyyaich chur akkum por uLait h t huRant hu,int hap poot halat ht hE
meymaip pur akkum ir aamaa NnuchannNiRka, vERun^ammai
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uyyak koLavalla t heyvamiNG kiyaat hen Rular nt havamE
aiyap pat aanNiRpar vaiyat ht huL LOr n^al laRivizant hE. 79

Emper umaanaar shines so vict or iously conquer ing and chasing away all t hose
non vedic wr ong r eligions t hat had dist or t ed Vedic st at ement s wit h wr ong and
misint er pr et at ions. He est ablished t he Vedic t r ut hs on t his ear t h f ir mly. When
he st ands await ing who is coming t o lear n t he Tr ut hf ul Knowledge based on
Vedas and his par ama vaidI ka Visisht Advait a Sr ivaishnava philosophy, t he
people ar e under t he wr ong not ion t hat “he is also a human being like us, what
is t he big deal?” and does not hold on t o his f eet . On t he ot her hand, t hey
lament f oolishly “which Lor d is going t o save me f r om t his wor ld? Alas! What a
pit y!
poyyai – asat hyam- some kind of mOksham
sur akkum – is gr ant ed by ot her s
por uLai – by dist or t ed veda ar t t hams
t hur andhu – r ej ect ed as apr amANikam;
indha bhoot halat t h E – on t his same ear t h, wher e t hose avaidika r eligions
pr osper ed;
meyyai – t he et er nal Bliss of mOksham
pur akkum – pr opounded, est ablished and saved by
I r aamanusan niRka- Achar ya saar va bhouman Sr i Ramanuj a and when He is
t her e gr acef ully;
Vaiyat t hu uLLOr – all t hose who ar e on t his ear t h
nummai uyyak koLLa – [ He is her e only f or us t o be saved [ when such is t he
case]
valla vERu deivam ingu yaadhu enRu- which is t he divine For m f or us t o be
saved – people ar e so conf used and ar e sear ching
ular ndhu- conf used
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nal aRivu izhandhu- losing t heir t r ue j nAnam which should have been made
clear er by Ramanuj a’s gr ace;
avamE iyampadaa niRpar - unnecessar ily doubt him as t o who come he is so
popular ; or is he act ually a divine per sonalit y et c. . Alas! What a pit y!
Swami Yat hir Aj ar r ej ect ed t he ot her r eligions and philosophies like advait a
and Saivam which have dif f er ent sub-sect s wit hin t hemselves which pr opagat e
dif f er ent concept as moksham and dif f er ent Lor d ship as Rudr an r espect ively
and est ablished t he Par ama vaidika Sr ivaishnava r eligions and Visisht Advait a
philosophy. I n spit e of t hat and even af t er t hat , t her e ar e amny who wander
being conf used as t o who will save t hem f r om t hese samsaar ic af f lict ions and
who is t he God t o save t hem? The r eason f or t hat conf usion is t o lack of
clar it y and under st anding of t he gr eat ness of Ramanuj a and his upadEsams.
Ot her demigods in or der t o save t hemselves and est ablish t heir posit ions, t hey
need ot her devot ees. They gr ant t he power t hat is best owed upon t hem by
Lor d Sr iman Nar ayanan on t hem. Their s is only t he posit ion and t he At hmAs
keep changing t o occupy t hose posit ions.
The Only One who can save is Sar vagnan, Sar va Sakt han, Sar vEshwar an,
anant ha kalyANa guNAr navan; avaapt ha samast ha kaaman, Sat hya kaaman,
Sat hya sankalpan, Sr iman Nar ayanan, - t he Peer less One. One should be cr yst al
clear of t his Vedic Tr ut h. Our lor d is t he I swar an f or ever yone including t he
demigods. Ever yone pr ays t o HI M and get s t heir power s f r om HI M t o do t heir
assigned dut ies. Many t imes t hey st r ay f r om what t hey ar e assigned f or and
assume t hat t hey t hemselves ar e t he God. This is due t o t he mAyA sur r ounding
t hem all t he t ime. I n such a t ime t he ar e r ender ed power less and t hey cannot
f ulf ill t heir t asks. I t is said t hat our God is t he King and always t hinking of His
people or subj ect s and r ush t o deliver t hem t he help and execut e t asks t hat
ot her s ar e unable t o do. HE does such t ask as if it is HI S own. By doing so HE
always makes t hem f eel t hat HE is one of t hem. Such nat ur e is known as
sar vEshwar at hvam. .
This can be under st ood by Sr i Ramanuj a’s upadesa. When one does t hat and
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get s cr yst al clear j nAnam, he will r ealize t hat Ramanuj a is t he divine Achar ya
and is ver ily t he God Himself . We consider Yat hir Aj a as t he ver y God Himself
as He is t he One who showed as t he Vedic Lor d Sr iman Nar ayanan and
est ablished and explained t he t r ut hf ul Sr ivaishnava mat ham. For t hose who
claim t hat t hey ar e t he Br ahman Himself or show some one else as t he God
who is also one among t he j eevaat hmas- how can t hey be divine or even
consider ed? Why do people even get doubt s and ar e suspicious? What a pit y!
What ever Ramanuj a est ablished alone is t hus TRUTH and is Vedic. The t at t va,
hit ha, pur ushar t t ham is TRUTH. All ot her s ar e apr amANikam ar e not wit hout
pr oof .

“meimai pur akkum ir amanusan”
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PAASURAM 80:

Let t hose who cast doubt s and ar e suspicious be so; I t is we who ar e blessed
indeed t o be t he ser vant and dAsa bhut har s of Ramanuj a’s sishyas; ser vant of
t he God of Ramanuj a, i. e. Sr i Rangant han and t he et er nal ser vant of
Par amachar yan Sr i Ramanuj a. - Amudhanaar enj oys in f ew ver ses.

n­ ­aa uaeu Gaauaea« ,+ aim nauu nu u-
e­ ­aa aima ea+ umeaaea am eea ,+.ea a ßa-
e­ ­a e|La aieu e« mu eu ßuaaieu ea Caamu uu +
Caa­ ­a­ u«a aa­ + amua ais­ Cam e« ßaaa e|« m|ßm. 8o

nallaar par avum ir aamaa Nnuchan,t hir u naamamn^amba
vallaar t hiRat ht hai maRavaa t havar _kaL evar ,,avar kkE
ellaa vit at ht hilum enRumep pOt hilum et ht hozumpum
chollaal manat ht haal kar umat ht hi Nnaalcheyvan chOr vinRiyE. 80

I , shall always ser ve, wholehear t edly and unint er r upt edly, wit h no gap, at all
t imes, under all cir cumst ances, wit h my wor ds, wit h my act ions and wit h my
t hought s, in all sit uat ions,- t hose Bhagawat has who always t hink of t he
gr acef ul nat ur e of ot her dear est Sr ivaishnava Bhagawat has who have desir ed
t o pr aise and ut t er t he glor ious divine names of Sr i Ramanuj achar ya at all
t imes.
nallaar – t hose who shine wit h j nAna vair Agya anusht Anams
par avum- pr aise
ir aamaanusan- Ramanuj achar ya [ His]
t hir unaamam- divine names and t he glor ies
namba vallaar t hiRat t hai – believe due t o t heir j nAnam and t heir [ such
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gr eat est bhAgwat has and sishyas’] deeds
yavar maRavaadhavar gaL- whoever keeps cont emplat ing and enj oys
avar kkE- f or t hose dAsa bhoot har s and bhAgawat hAs alone
ellaa idat t hilum – in all places
enRum- at all t imes
e pOdhilum- even when t hey do not look f or or expect [ or even when t hey
r ej ect or r ef use t o accept ]
e t hozhumbum- all kids of kaimkar yam [ ser vice]
sollaal manat t haal kar umat t hinaal- in speech, t hought and act ions [ manas, vaak
and kaayam]
sOr vu anRi- wit hout get t ing t ir ed or wit hout any gap due t o laziness
seyvan- will per f or m
The moment t he pr at hivaadhis [ ot her r eligion per sonnel who ar gue] hear t he
name Ramanuj a t hey st ar t disappear ing f r om t he scene. The same is ment ioned
by Swami Desikan in 51st ver se of Yat hir Aj a Sapt at hi-
vikalpAdOpEna sr ut hipat hamasEsham …kalaha:
Capr icious car ping based on f allacious r easoning is t he way f or some
cont est ant s. They t end t o cr oss quest ion ever yt hing, point ing out an
al t er nat i ve possi bi l i t y f or ever y t hesi s, even i f i t i s
unr easonable. By such humbugs, t hey t end t o pollut e and conf use t he Vedic
pat h. The annoying noise of t hese wild elephant s will die t he moment t he name
of Ramanuj a is announced.
Like Nar ayana sar anagat hi mant hr a, Ramanuj a sar anagat hi mant hr am is also
equally power f ul, if not mor e. Thus Emper umAnAr Thir unaamam gr ant s
ever yt hing t o us.
As post ed by Sr i Sampat h Rengar aj an Swami: Since Sr i r AmAnuj ar is t he
pr adhAna AchAr yAL f or all Sr iviashnavaLs, chant ing his t hir u nAmam and
t hinking of his t hir uvadi it self is consider ed as pr adhAna mant hr am and
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yAgam. Sr i t hir u ar angat t hu amudhanAr deliver ed t his ant hAt hi in such a way
t hat each and ever y pAsur am has t he “mant hr am” or mant hr A embedded in it .
Such mant hr am is none ot her t han t he t hir u namAm of our pr adhAna
AchAr yAn Sr i ir Amanusar . ie t he name “ir AmAnusan” is placed in each and
ever y pasur am and f or a t ot al of 108 t imes.

“nallAr par avum ir amanusan”
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Many slOkams have t he beej a akshar ams embedded in it as similar t o being
har d coded. Some examples ar e Sr i Hayagr eeva slOkam, Sr i Gar uda panchAsat
and so on. Since some of t he beej a mant hr ams ar e not advisable t o be chant ed
by ever yone t hese ar e embedded by our poor vA chAr yALs in slOkams t hat
ever yone can chant and der ive t he palans of chant ing t hese beej a
akshar ams. I n t he same way, “Sr imat hE r AmAnuj Aya namaha” is embedded in
each pAsur am and so f or 108 t imes. Those who can r ecit e t his ant hAt hi get s
t he f r uit s of chant ing t he pr adhAna AchAr yA t haniyan 108 t imes. Thus it is
also known or called as pr apanna sAvit hr i.
I n Sr i visnu pur Anam it is said t hat dur ing kaliyugam mer e doing nAma j apam
will it self lead one t o mOksham. I t is under st ood t hat such chant ing will lead
one t o doing sar anAgat hi t hr ough a sadhAchAr yAL. The r ef er ence t o nAma
j apam in Sr i Vishnu pur Anam can be consider ed as a dir ect r ef er ence t o
chant ing ir AmAnuj a nooRRu ant hAt hi. The name “r AmA” and “anuj A” has t he
“r Ama” sapt ham in it . Ever y one knows t he power our Sr i r Ama nAmam. I n
addit ion t o it t his name also has anuj A in it . anuj a is gener ally meant as younger
br ot her . Since an younger br ot her is a dAsan t o elder br ot her (her e it is
empur umAn Sr i r AmA is t he elder br ot her ) t he combined wor d also means t he
one is a dAsan t o Sr i r AmA. Thus t he wor d r AmAnuj a it self becomes a secr et
code or mant hr a f or ever yone. I t is all t he mor e impor t ant f or pr apannAs as it
is t he t hir u nAmam of t he most r ever ed AchAr yAn. All our AchAr yAs in
Sr ivaishnavam r ecit ed t heir AchAr yA' s t haniyan dur ing t heir last br eat h.
Thus, r ecit ing AchAr yA t hanian is so impor t ant and is sAvit hr i or t he
pr adhAna mant hr am f or a pr apannA [ Thanks t o Sr i Sampat h Rengi f or his
sweet wr it e up]
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PAASURAM 81

Even t hough bhAgawat ha kaimkar ya is bet t er t han bhagawat h kaimkar yam, as
per t he inst r uct ion and command of Swami Ramanuj a, Amudhanaar was
per f or ming kaimkar yam at Sr i Ranganat han sannidhi. He was a Chief pr iest and
t hus by per f or ming Thir uvAr Adhanam, ar chana t o t he Lor d enabling His
devot ees t hr onging t o see Him and enj oy Him get benef it ed. Thus he is doing
bot h bhagawat h kaimkar ya as well as bhAgawat ha kaimkar yam. Hence one
should not simply do bhAgawat ha kaimkar ya alone; it has t o be mixed wit h
Bhagawat h kaimkar yam- That is Achar ya’s command – says Amudhanaar .

ßaaa e|« m| v« a« s2emLa a u ,+ Caae ( uL Lea ua­ -
aaa e|« m| ni« m e«a æ,+ .am a« Cam m aam|2eam -
ßua e|« m| G« m Cuma su Gaauaea1+ G«|v« -
a a q« m|m am2ea æ,+ G­ 2­ uam Caa|em|ß­. 8|

chOr vinRi unRan t huNaiyat ik keezt h,t hoNt u pat t avar _paal
chaar vinRi ninRa enakku,ar aNG kan_cheyya t haaLiNaikaL
pEr vinRi yinRu peRut ht hum ir aamaa Nnucha!iniyun
cheer on Riyakar u Naikku,illai maaRu t her ivuRilE. 81

I , who had never t hought of ser vice t o t he Bhagawat has (who always ser ve
your Lot us f eet and not t hink of any ot her mat t er ), was cor r ect ly t r ansf or med
and advised by Devar I r due t o Your gr ace t hat “I am t he ser vant of t hem only;
and None else;” And it is Sr i RanganAt han' s nat ur e t o enable and let His
devot ees j oin t he gr oup of Sr ivaishnavas (like He has blessed us j oin t his
glor ious gr oup); His Lot us Feet ar e only f or Bhagawat has t o desir e f or t aking
r ef uge wit h and ser ving t he same. Such Gr eat est Lor d' s dhivya mangaLa
vigr aha [ Thir umEni] is dar k hued colour ; and Devar I r (Your ) Lot us f eet ar e
opposit e t o t hat and ar e of r eddish Lot us Like f air complexioned colour . You
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have blessed me wit h a const ant unint er r upt ed t hought on Your Lot us f eet
only! Oh Ramanuj A! Ther e is NO PARALLEL FOR YOU and YOUR GRACE!
unt han t huNai adi keezh – Your Lot us Feet [ t hat ar e compliment ar y t o each
ot her ] in blessing t he sishyas t hemselves mer cif ully;
sOr vu inRi – wit h no t ir edness or slackening
t hoNdu pat t avar paal- ser ving achar ya kaimkar yam [ at your Lot us f eet ]
saar vu inRi- t o t hose bhaagawat has – and wit hout expect ing aanyt hing else
ninRa enakku- t o me [ who r ej ect ed and ignor ed even bhagawat h kaimkar yam
and was only on achar ya and bhAgawat ha kaimkar yam]
ar angan seeyya t haal iNaigaL- Lor d Ranganat han’s r ed pair s of divine lot us f eet
pEr vu inRi- at t he same t ime- wit hout int er r upt ion I am also blessed wit h
bhAgawt ha kaimkar yam
peRut t hum I r aamaanusa- all t hese – I am blessed t o obt ain, Ramanuj a! [ is only
because of your gr ace]
ini un seer onRiya kar uNaikku- her eaf t er [ af t er t his blessing] , t her e can not
be any ot her f or me gr ander and bet t er and what a gr ace!
t her ivu uRil – if one t hinks of and enquir es
maaRu illai – Ther e is no par allel f or t his; no way one can pay back f or t his; no
way one can f ind equal t o t his gr ace…
When I r ealized t hat it is t he only goal t o ser ve t he gr eat achar ya – Swami
Koor at t hAzhwAn who is always at Your lot us f eet and is t he Pr ime Sishya of
your s, and st and t her e you commanded me and blessed me wit h an assignment
in Bhagawaan Lor d Sr i Ranganat han saanidhi. I was sat isf ied only wit h Achar ya
kaimkar yam and bhAgwat ha kaimkar yam. I was not having t he r uchi and
enj oyment of bhagawat h kaimkar yam and t he necessit y of t hat f or
Sr ivaishnavas. Swami! You t r ansf or med me t o r ealize t hat it is our nat ur e t o
ser ve t he Lor d and His devot ees. Ser ving t he Lor d is also essent ial and
enj oyable. Ult imat ely t hat is what we ar e going t o per f or m nit hya kaimkar yam
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at Lor d’s lot us f eet in Sr ivaikunt am- You advised: Swami’s unbounded gr ace on
adiyEn – t his lowliest self t o ser ve t he Lor d as t he pr iest and ser ve His
devot ees t her eby as well. When t her e ar e t housand wait ing t o do t hat ,, Swami
Emper umAnAr inst r uct ed adiyEn t o do t hat kaimkar yam. What a bhaagyam!
dhanyOsmi…- Amudhanar f eels gr at ef ully f or Ramanuj a’s mer cy on him.
I am blessed wit h bhagawat ha bhAgwat ha and Achar ya kaimkar yam r ight her e
in t his ear t h and will cont inue t o do t hat in Sr ivaikunt am also. Ther e can be no
par allel t hus f or Ramanuj a’s gr ace.
iNai- pair if lot us f eet . Why t her e is a plur al f or t he same in t he ver se-
iNaigaL…Sr i Ut t aamur Swami adds: it means t he lot us f eet of Moolavar
Azhagiya Manavaalar and Ut hsavar Numper umAL. . t wo pair s of Lot us Feet .
maaRu- kaimmaaRu; oppudhal- or maaRudhal t hr ee meanings I am r eminded of
Swami Desikan or u kaimmaaRu maayanum kaaNagillaan
Sr I Sat akopan swami wr it es: Swami Desikan has point ed out t hat it is
impossible t o pay back in any manner t o The AchAr yA, who light s t he lamp of
knowledge in our minds and banishes t he nescience and vipar eet ha J nAnam
t hat occupied our mind bef or e. The only ser vice t hat we can do is t o pr aise His
kalyANa guNAs and r ef lect on t hem and t o spr ead t he message of t he gr eat
help t hat he gave us (AchAr yam pr akAsayEt h):
yERRi manat t hu yezhil j nAna viLakkai ir uL anait t hum
mARRinavar kku or u kaimmAr u Maayanum kANahillAn
pORRi uhapat hum punt hiyil koLvat hum pongu puhazh
sARRI vaLar pat hum saRRallavO munnam peRRat haRkE
Swami Desikan st at es aut hor it at ively t hat even t he Lor d can not f ind a pr oper
way t o r et ur n t he gr at it ude f or t he AchAr yan who lit t he J nAna deepam in our
minds and chased away t he dar kness of aj nAnam.
Sat hyaki Tant r am gives us t he same message, when it says: “Gur O: Gur ut ar am
naast hi” (Ther e is not hing mor e sacr ed t han one' s AchAr yA). Upanishad
asser t s: “AchAr ya dEvO Bhava”.

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PAASURAM 82

Sr i Ramanuj a had changed t he puj a r it uals and st r eamlined t he t emple
f unct ions and in t hat Rangant han t emple, he asked me t o do t he pooj a as Chief
pr iest . What a gr eat qualit y t o change me wit hin no t ime and place me at t his
level! His keer t hi is amazing but t r ue.

Caa|em m ma­u Cam|mu Cu+s,+ Cen a e|2«ma­ -
vmem m ma«a s vu­ ai« m e« 2«,+ qmCuamai­ -
Cuamem m ßam e|m« .a ai ni« +« e« « ue e|mßs1+
Caa|em m a a a ai,+ Gaauaea« e« eu a a maiß­. 8?

t her ivuRRa NYaalam cheRiyap peRaat hu,vent heevinaiyaal
ur uvaRRa NYaanat h t huzalkinRa ennai, or upozut hil
por uvaRRa kELviya Nnaakkin^in Raanenna puNNeeyanO!
t her ivuRRa keer t ht hi,ir aamaa Nnuchanennum cheer mukilE. 82

I ,-who was deeply engr ossed in t he cr uel kar ma vaasanaas, who had not even an
iot a of j nAnam, who was never st eady in a par t icular t hing and was having a
vacillat ing mind, - was gent ly cor r ect ed by Emper umaanaar Sr i Ramanuj a. What
did t o me is: Wit hin a f r act ion of a second, He made me a gr eat r ecipient and
list ener of His Esot er ic Tr ut hs and He st ood vict or iously on t he ear t h. Thus,
t he lit er at e, scholar s, Sr ivaishnavas, illit er at e, and people f r om
all walks of lif e appr oach Him and pr aise Him f or His gr eat est most auspicious
at t r ibut es. He possesses such Gr eat kalyANa guNAs. He is like t he r ainy dar k
clouds t hat r ain ever ywher e wit hout any par t ialit y; He shower s His gr ace t o
one and all!
t her ivu uRRa- t he clear er j nAnam- knowledge on t at t va, hit ha pur ushar t t ham
and kaimkar yams
seRiya peRaadhu- wit h half baked knowledge
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vem t hee vinaiyaal- due t o cr uel incor r igible sins
ur uvu aRRa j nAnat t hu- conf used, unclear , conf ounded j nAnam [ I had]
uzhalginRa- and was loit er ing in t he scor ching samsaar ic ills and r it ualist ic j ob
of being a pr iest wit hout any kaimkar ya r uchi
or u pozhidhil -wit hin no t ime- in j ust one moment
por uvu aRRa- unpar alleled gr eat est
kELviyan aakki- been made f or having hear d what only needs t o be hear d;
alladhu- making ot her s quer y and clar if y t hem
ninRaan- He st ands as a kr ut hAr t t han[ having done what should be done]
enna puNyanO- what a gr eat bhaagya saali! What a gr eat mat hAt hmA! What an
achar ya! Achar ya saar vabhouman gr ace is amazing!
ennum- t hus ever yone t hinks and pr aises Achar yan
t her ivu uRRa keer t t hi- all over t he globe ever yone knows of his gr eat ness now
seer mugil- pur est r ainy cloud – most mer cif ul, and most compassionat e
I r aamaanusan- Emper umAnAr .

Even per f or ming t emple kaimkar yam I was not awar e of how t o do. I was not
having clear er j nAnam on t at t va hit ha and pur ushar t t ham as well as
kaimkar yam. I was having half baked j nAnam and t hat is mor e danger ous t han
none at all. Now I am blessed. I am blessed wit h t he clear cr yst al clear j nAnam
now on kaimkar ya, t at t va, hit ha and pur ushar t t ham. All happened in j ust a mer e
moment of t ime when achar yan glanced at me and gave his upadesam t hr ough
his pr ime sishya Swami Kur esa. I was doing simply somet hing mechanically
caught in samsaar ic ills and kaimkar yam as inher it ed f r om ancest or s due t o
poor va puNya paapam.
I n j ust one moment , I am indeed blessed. I have hear d what needs t o be hear d
[ bahusr ut han] . Not only t hat . Now I can even enquir e all t hose who ar e
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per f or ming kaimkar yam and make t hem under st and as well and t r ansf or m t hem
as well. He has blessed me so.
Even t his lowliest self has been t r ansf or med so- what a gr eat bhaagyasaali is
He! What a gr eat divine per sonalit y is He!- I am wonder ing. I was t hinking t hat
by t r ansf or ming me and changing me, he is accr uing mor e puNya. Even t hat - I
was wr ong. I t is due t o his gr eat est mer cy, dayA and compassion on ever yone-
He blesses like dar k clouds t hat r ain on ever y place on ear t h wit hout any bias
or par t ialit y. He is like t he clouds due t o his kalyANa guNAs. Ever yone pr aises
him t hus as well.
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PAASURAM 83

Amudhannar was enj oying and pr aising Achar yan' s daya on him f or having
placed him f or kaimkar yam at Ranaganat ha sannidhi. Now he pleads f or achar ya
kaimkar yam alone at all t imes mor e t han t he et er nal Sr ivaikunt a kaimkar yam.
He is cer t ain t hat it will happen f or sur e.

a a Caae ( ßuamu Cam s,+ n­ e ( Cam|su e« eu +
uaa Caae L ßu« euma =L L«­ ß­« ,+ v« uaæauau -
ea Caae L e L eL em|ai«|­ em se« + v« eeLm-
aaa Caae L ee eu+ Gaauaea1 Gs ae (Caam ßm. 83

cheer _koNt u pEr aRam cheyt hu,nNalveet u cheRit hum ennum
paar _koNt a mEnmaiyar koot t anal lEn,un pat hayukamaam
er _koNt a veet t ai eLit hinil eyt huvan unnut aiya
kaar _koNt a vaNmai ir aamaa Nnucha!it hu kaNt ukoLLE. 83


I have never had any semblance of desir e f or Par ama Pur ushaar t ham
mOkshAnubhavam, wit hout seeking t he At hmAnubhavam (or Kaivalyam); I
never had any pr Emam / Bhakt i; I have never had a r ealizat ion of my inabilit y
t o per f or m Bhat ki Yoga; I never had r ealized t hat I have no ot her means t o
sur r ender and have per f or med Pr apat t i t o become a pr apannan; I have never
been a member of t he Pr apanna gr oup. I have t aken r ef uge at your f eet . Oh
Ramanuj A! I will at t ain t he mOksham. How? I t is only due t o Your limit less
unbounded gr ace t hat shower s on t hose who sur r ender t o Your Lot us f eet . Do
I need t o t ell You t hat ? You Your self know.
I r aamaanusaa - Emper umAnAr E ! Seer koNdu- wit h due anusht anams and
r ealize t he j eevt hma r ealizat ion
pEr aRam seydhu - by per f or ming t he par ama dhar ma bhakt i yogam
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nal veedu seRi dhum- t he ul t i mat e bhagawat h anubhava
kaimkar yam - “ mOksha aanandham is gr ant ed"
ennum- in such j nAnam and pat hs
paar koNda maenmaiyar koot t an allEn - I do not belong t o t he gr eat est gr oups
of such mahAt hmAs who have t he r equisit e j nAnam and anusht anam t o indulge
in bhakt i yogam and who ar e in t hat gr eat est pat h.
yEr koNda veet t ai yeLidhinil yeydhuvan - "I will at t ain wit h least ef f or t t he
mOksha st hAnam which is t he most beaut if ul and blissf ul."
Kaar kOnda unnudaiya vaNmai idhu kaNdu koL- I t is due t o Your par ama
audhAr ya guNa; and it can be seen now her e t o gr ant me t he moksham simply
because I have per f or med achar ya nisht ai and sur r ender ed t o your lot us f eet .
Per f or ming Kar ma, j nAna yoga and visualize or r ealize t he self [ j eevaat hma]
and t hen car r ying out dhar ma, anusht Anam, et c.- and subsequent ly ayam t hu
par amO dhar mO yat h yOgOnAt hma dar sanam- compar ed t o all dhar mas, bhakt i
yoga dhar mam is t he best and gr andest . Hence f ollowing and per f or ming t hat
bhakt i yogam in an unint er r upt ed manner and t her eby at t ain t he highest and
most enj oyable Sr ivaikuNt a pr aapt hi Those who ar e awar e of all t hese and
wish t o at t ain t hat blissf ul Sr ivaikunt am f or nit hya kaimkar yam at t he lot us
f eet of SRiman Nar ayanan ar e her e assembling in t housands.

I am not aspir ing f or t hat goal. I f I ask t hem, whet her I can cont inue t o ser ve
my Emper umAnAr in Sr ivaikunt am as I do her e t hey would answer
no..Par amachar ya is her e and devar eer is her e gr aciously and how will be able
t o ser ve you t her e? So, I do not wish f or t hat Sr ivaikuna pr aapt hi as well.

The Lor d is kaar mugil.. He is dar k as dar k clouds. But you ar e seer mugil. You
ar e t he clouds wit h t he kalyANa gunAs of shower ing gr ace and dayA on
ever yone. That ' s why I am also blessed wit h t he kaimkar yam ef f or t lessly.
Hence af t er t ast ing achar ya kaimkar yam, ot her f r uit s ar e not sought af t er
including Sr ivaikunt am. - explains Amudhanaar
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PAASURAM 84
How easily and ef f or t lessly he was blessed- Amudhanar explains.

ae (Caae ßL« eu Gaauaea« a« 2«+ aae Leßu-
Caae ( Caae ßL« + .e« Caae La Cuam +m|­ + e« Caa­ 2­
Cen ßnam -
e|e ( Caae ßL« .e« a a Cem m eaa|em+ eam utf ti-
« me ( Caae ßL« ,+ G« «u vm m« qai­ veu u|­ 2­ßm. 84

kaNt ukoN t Enem ir aamaa NnuchanRannai kaaNt alumE
t hoNt ukoN t En_avan t hoNt ar _poR RaaLil_en t hollai vennOy
viNt ukoN t En_avan cheer veLLa vaar iyai vaaymat ut ht hin
RuNt ukoN t En,innam uRRana Ot hil uvappillaiyE. 84

Now I have seen my Ramanuj a; what a gr eat sight it is! That makes me desir e
and seek t o ser ve t he golden f eet of Bhagawat has - his devot ees. And her e,
t oday I f r om t he midst of all Bhagawat has t ake j ust a sip f r om t his ocean of
a u s p i c i o u s q u a l i t i e s o f Y a t h i r A j A a n d a l l my
past kar maas ar e dest r oyed. Alas! Ther e is no end –if I at t empt t o say
anymor e.
em ir aamansan t hannai kaNdu koNdEn – I have been blessed t o see our
Ramanuj a and seek his sambandham.
kaaNdalum E – upon seeing him [ having been blessed wit h his dar san]
avan t hoNdar pon t haaLil t hoNdu koNdEn- I am indeed blessed t o per f or m
kaimkar yam at t he most enj oyable f eet of his disciples [ Ramanuj a bhakt hAs]
ent hollai vem nOi viNdu koNdEn – my anAdhi cr uel paapams [ sins] accr ued f r om
t ime immemor ial -ar e now cr ushed and hence t hey would not bear f r uit s;
avanseer veLLam vaar iyai inRu vaay madut t hu unDu koNdEn – I am indeed
ext r emely blessed t o sip a mout hf ul f r om t he enor mous f lood of most divine
and enj oyable kalyANa guNAs [ auspicious qualit ies or at t r ibut es] of
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Emper umAnAr by singing t hese 108 ver ses on his guNAs.
I nnam muRRana Odhil ulappu illai – I f I need t o ut t er anymor e, t her e is no end.
The day, I saw t he most beaut if ul and divine Emper umAnAr , on t hat day it self ,
I wished t o have t he achar ya sambandham. That ’s whay in or der t o get near
him, I sought f or t he closer cir cle of his sishyas as pur ushakar am [ mediat r ix]
f or r ecommendat ion and pr ost r at ed at t heir f eet . Thus I was blessed wit h t he
buddhi [ which t oo by t he gr ace of Emper umAnAr himself ] t o j oin as a sishsya
of Swami Koor at t hAzhwAn. By ser ving him, I was blessed t o have him as my
achar yan. Thus Emper umAnAr has become my par amachar yan. Thus I am able
get all my incor r igible paapmas t hat have accr ued f r om t ime immemor ial ar e all
dest r oyed now and no longer I need t o suf f er f r om t heir f r uit s.

Not j ust t his anisht a nivr t t hi; list en t o t his isht a pr aapt hi which is t he most
impor t ant one. Being caught immer sed in t he ocean and enor mous f lood of
Emper umAnAr most enj oyable kalyAna guNAs [ sowsselyam,sowlabhyam,
swamit hvam, vaat hsalyam, audhaar yam,kaar uNyam, ghambeer yam, et c] , I am
blessed t o have begun t hese ver ses on his kalyANa guNAs. I do not know if I
can ever do j ust ice t o dr inking t his ocean of klayANa guNAs and t r y t o t ake s
sip f r om t he ocean by singing t hese ver ses and enj oy. Somehow compose t hese
f ew ver ses. [ and adiyEn at t empt s t o t r anslat e t he same as well wit h t he same
desir e..] I can never say and do j ust ice saying all t hese in mer e wor ds. All
because of his kalyANa guNAs. I have not done anyt hing. All t hese st ar t ed
f r om t he dar sanam of his.
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PAASURAM 85

You ment ioned you ser ved t he disciples of Ramanuj a. How can t he paapams
vanish if you do t hat ? Will t hey go? – Yes. They would. Once you st ar t ser ving
t hese bhAgawat has who ar e associat ed wit h t he lot us f eet of Ramanuj a, you
would get clear j nAnam about j eevat hma’s par at hant hr yam. You would also get
t o know t hat t he j eevat hma is not only a par at hnt hr an; but also a ser vant of
only Sr iya: Pat hi Sr iman Nar ayanan and his par amaikant hi bhakt hAs. So, it is
complet ely unbecoming of a j eevat hman t o seek ser vit ude t o ot her demi gods
or his devot ees or some local r uler s. That is not t he r ight t hing f or any
j eevat hma in t his univer se- explains Amudhanaar .

qaim ßeaa ai« vL Cuammam ,+ .a« va aiu|a a-
ßaaaiem+ naa« e« .m|mas vu­ ai« m Caae La +
ßueaeu a a a a Gaauaea2«a Caamu Cua|ßmaa+
uaau­ ­a­ e« a« .mm|a a æ+ maCaa« mu um m|­ 2­ßm. 85

Ot hiya vEt hat ht hin ut por u Lay,at han uchchimikka
chOt hiyai naat han enaveRi yaat huzal kinRat hoNt ar
pEt haimai t heer t ht ha ir aamaa Nnuchanait h t hozumper iyOr
paat hamal laalenRan aar uyir kku yaat honRum paRRillaiyai. 85

Ther e is not hing else f or my At hmA t o hold on t o, except t he Feet of t hose
Bhagawat has who have t he nat ur e of pr aising and paying obeisance t o
Emper umaanaar Sr i Ramanuj achar ya, who dispelled t he aj ~nAnam of all who
wer e wander ing aimlessly, f ollowing and ser ving f or ot her t r ivial mat er ialist ic
benef it s wit hout r ealizing t hat t he Sar vEshwar an Lor d Sr iman Nar ayanan, t he
Veda Pur ushan, is t he Chief , as pr oclaimed in no ambiguit ies by t he Vedas t hat
t hey lear n.
vOdhiya – f r om t ime immemor ial being r ender ed and r ecit ed and is t he
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aut hor it at ive pr oof
vEdhat t hin ut por uLAy – t he in-dweller of agni and ot her demi gods or
nuN por uL Ay - hence He is t he susookshuma ent it y and is
at dhan ucchi mikka sOt hiyai – Sr iya: Pat hi Sr iman Nar ayana declar ed as t he
Par anj Ot hi unambiguously in t he Upanishads t hat ar e zenit h of Vedas;
nAThan enRu- He is t he Sar vEshwar an; Sar va Swami; - t hus
aRiyAdhu- wit hout under st anding or r ealizing t his
uzhalginRa- wander ing as samsaar is –caught in t he wor ld of kar ma and bounded
by kar mas
t hoNdar - becoming t he ser vant s of devat hAnt har am [ demi gods] and t heir
bhakt hAs, kings or local r uler s et al
pEdhaimai- f oolishness
t heer t t ha – was r emoved by t he disciples of Ramanuj a
paadham allaal- but f or t heir lot us f eet
ent han aar uyir kku yaadhu onRul paRRu illai- Ther e is no ot her hold or r ef uge
f or my dar ling soul except f or t hose lot us f eet .
ONLY Sr iya: pat hih Sr iman NARAYANAN is t he Deivam (GOD). He is t he only
one who is t he Pr imor dial Chief . Vedhas pr oclaim only Sr iman Nar ayana as t he
ALMI GHTY and t he Par amAt hman, par ampor uL, Par anj yOt hi. All ot her s
including Sivan, Br ahmaa and I ndr an have been cr eat ed by HI M. We, Sr i
vaishnavAs SHOULD wor ship only NARAYANAN along wit h His consor t Sr i
Mahalakshmi. I f one does not r ealize t heir nAt han as t o who t heir mast er is,
how will t hey ever get saved! Who else saves pr aj apat i and pasupat i f r om
adver sit ies such as depr iving of t he vedas, heavy guilt and har assment by
demons, and best ows upon t hem t he gr eat est benef it s? Who else except you
can make siva deser ve t o be called siva(t he auspicious one) by mer ely bear ing
on his head t he wat er f r om your f eet ?. [ f r om Alavandhar ’s st hot r a r at hna
ver se- 13]
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F4l¬l|4Tl+4|¤Tl|6H4 |H6 t4
+l¹4T t4|4 + P !4|6 4 |7T- T-·
¤Ol |H4- H6PG- 9¹P-F4¹l|7|6
96 5|9 4F4 P|rPlT 4|49 9F6 + 7¬l T °°
svaabhaavikaanavadh ik' aat isay' esit r t vam
naar ayana! t vayi na mr syat i vaidikah kah;
br ahmaa sivas sat amakhah par ama-svar aadit i
et e' api yasya mahim' aar nava- vipr usas t e. Sloka 11
O Naar ayana! who is t her e among t he lear ned adher ent s of t he vedas t hat do
not acknowledge your int r insic Godhood, endowed as you ar e wit h
unsur passable excellences? For Br ahma,siva, indr a and t he supr eme mukt as ar e
but dr ops in t he ocean of your glor y.
T- ~l- |~4- 9¹PBt4BPl~4- T-
T- 9 '7|¹T+4+- 9 69l ¬P- T-·
TF4l4 6l4 6H6 TT¬l HTl H
|4H |4|¬×|¬7|¬t9|4¬l¬4 ¬P + 7¬l T °-
Kas sr ih sr iyah par ama-sat va- samaasr ayah kah
kah pundar ika-nayanah pur usot t amah kah;
kasyaayut aa- sat ' aika- kalaamsak' aamse
visvam vicit r a-cid- acit pr a-vibhaaga vr t t am. Sloka 12

Oh Lor d! Who else but you ar e t he sole r est ing place of even Lakshmi, t he
goddess of all pr osper it y and loveliness? who but you can be t he asylum of
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par ama-sat t va? who else is t he lot us-eyed par excellence? who but you ar e t he
supr eme among t he pur ushas? Who else is t her e except you, in a subdivision of
whose billiont h par t , t he wonder f ully dif f er ent iat ed univer se is complet e wit h
it s t wo-f old division of j ivas and pr akr it i.

"pEt haimai t heer t ht ha ir aamaanusan"
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PAASURAM 86

Amudhanar explains t he f r uit of his a~j nAnam being clear ed in his case.

um + u«|aeau um m|,+ .u um m e|Laaeßa-
vm +a e« vu« m qL enßm« G«|,+ qm m|m=¡­ -
am +a uaeu Gaauaea2«+ amsu vm mu -
Cum +a eea ,+ .ea eu eu ni« +mu Cua|meßa. 86

paRRaa manichar aip paRRi,ap paRRu vit aat havar E
uRRaa r enavuzan ROt inNai yEnini, oLLiyanNool
kaRRaar par avum ir aamaa Nnuchanaik kar ut humuLLam
peRRaar evar ,ava r emmain^in RaaLum per iyavar E. 86

Ear lier , Amudnaar ment ioned t hat t her e is no ot her hold f or him except t he
f eet of all t hose who ar e t he sishyas of Emper umAnAr . Now he says: I was
t hinking about t hose who ar e deeply immer sed in “ot her ” vishayms; her eaf t er I
will not . “ whoever t hinks and cont emplat es on Emper umAnAr ’s glor ies, t hey ar e
my r uler s and mast er s

Holding ont o some useless f olks as t he only r ef uge and I consider ed t hose
people [ who hold on like t hat ] as my r elat ions, f r iends et c.. and f ollowed t hem
in all walks of lif e. I f I was wit h t hem, I used t o f eel happy; and when t hey ar e
away, f elt sad and miser able. Her eaf t er I would not be misled so.

Those scholar s and j nAnis who ar e well awar e of t at t va, hit ham and
pur ushar t t hams [ ent it y, way and goal] clear ly have t aken r ef uge at t he f eet of
Emper umAnAr and always t hink of Him in t heir minds. They ar e blessed t o be
having such a mind t hat always t hinks of Ramanuj a. They ar e t he gr eat
mahat hmas who ar e capable of r uling me as my mast er s
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ini- af t er being blessed wit h clear er j nAnam [ now]
pat r aa manisar ai- incapable people [ whocan not pr ot ect t hemselves leave alone
ot her s]
pat r i- held as if t hey ar e going t o save me…[ in cr isis]
a pat r u vidaadhu – wit hout let t ing of f t hat hold
avar ai uRRaar ena uzhanRu – consider ing or misled t o t hink t hat t hey ar e going
t o save me or pr ot ect me and wander ed ever ywher e;
Odi naiyEn- went f r om one t o t he ot her and sear ched and exhaust ed
complet ely NOW
oLLiya nool – shining, glowing pr oof s – aut hor it at ive scr ipt ur es- Vedas
kaRRaar par avum- t hose scholar s who have lear nt t hose vedas and saast hr as
and t hey pr aise and declar e t hat t hese vedant hic t r ut hs ar e unambiguously
explained only by t his Achar yan
I r aamanusanai- Ramanuj a and about him
kar udhum uLLam peRRaar yavar - whoever t hinks and medit at es on Ramanuj a in
t heir minds at all t imes;
avar ennai aaLum per iyavar - t hose mahaans ar e capable of r uling me and
ut ilizing me at t heir disposal.

Even if we hold on t o t hem t o save us, t hey ar e not capable of saving us; I held
on t o t hem as if t hey ar e going t o pr ot ect me at all t imes. Whenever t hey did
not , I used t o shif t f r om one t o t he ot her . I was wander ing ever ywher e t hus.
These devat hAnt har ams ar e even bet t er of f t han t hese people. At least t hey
like t he at t empt t o help t hose who t ake r ef uge at t heir f eet . These people did
not even like me. We have lef t even t hose devat hant har ams. . why t o hold on t o
ungr at ef ul human beings her eaf t er ?
I f someone medit at es and pr aises Ramanuj a, t hey ar e my r ef uge; t hey ar e my
mast er s; t hey ar e t he ones whom I will hold ont o. They ar e my r uler s. Even if
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t hey t hink of Ramanuj a, t hat is enough. They ar e mahaanubhaavar s f or me.
avar per iyavar .
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PAASURAM 87

Emper umAnAr upadEsam is capable of t r ansf or ming ever yone. I f it does not
change f ew- means Kali pur ushan inf luence is heavier and it is t heir dest iny t o
be under t he inf luence of Kali. Kali pur ushan went and pleaded t o Ramanuj a
t hat he does not have any hold as t he whole wor ld is list ening t o Emper umAnAr
and ut t er s his divine name. He pr ayed t o him and suggest ed
t hat he [ Kali pur ushan] would cat ch t hose who do not f ollow or believe
Ramanuj a’s wor ds and go ast r ay. What will he do by cat ching t hem? He will
make t hem f eel “t hese sishyas and dAsas of Ramanuj a ar e so happy and
enj oying wit hout any dukkam? They ar e so j oyf ul ut t er ing his divine name?
Why did I not j oin t hem when t her e was an oppor t unit y! Alas! I am doomed.”
Thus, he makes t hem suf f er . – says Amudhanaar .

Cua|mea ßuaieu ßueama ßuaieu + a« æem aL æ-
va|mCaa­ e« mu + veLme« e« Cm« m+ veae|­ u|a ßaaa -
Caa|æu ee a a aai Gaauaea« + uem ßaa n s­ai­ -
ua|æu n­ ma«u + Cuamn aaaeeau Cuamu a­|ßm. 81

per iyavar pEchilum pEt haiyar pEchilum t han_guNangat
kur iyachol enRum ut aiyavan enRenRu uNar vilmikkOr
t her iyumvaN keer t ht hi ir aamaa NnuchanmaRai t hEr nt hulakil
pur iyun^an NYaanam por unt haa t havar aip por umkaliyE 87

Whet her t hey ar e gr eat scholar s or ignor amuses, t hey at t empt t o pr aise
Ramanuj a due t o t heir love and bhakt i f or him. They love t o pr aise and enj oy
doing t hat . When someone does not j oin t his gr oup of ocean of sishyas of
Emper umAnAr who t eaches t he essence of vedant hic t r ut hs in clear er t er ms
and saves ever yone, Kali pur ushan cat ches t hat per son and let s him suf f er
[ means: Those sishyas will not be under t he inf luence of Kali pur ushan]

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per iyavar paesilum – whet her it is r eligious ar gument s or anusht Ana ar gument s
when spoken by t hose who shine wit h j nAnam;
pEdhaiyar paesilum- or t hose who do not have such a saast hr a j nAnam ar gue
what ever lit t le t hey know of ;
t han guNankat ku – he consider s t hem all as equal and wit h t hat kalyANa guNa
ur iya sol enRum udayavan- only t hat equalit y is f ound in him always- like t hat
people pr aise;
enRu enRu- t hus and ver y many t imes like t his
uNar vil mikkadhOr t her iyum- knowing t heir j nAnam and st at us well
per u keer t t hi I r aamanusan – by most glor ious Achar ya Sr i Ramanuj a; and due
t o His gr ace
maRai t hEr ndhu – at t aining clear er j nAnam on Veda Vedant has
ulagil pur iyum j nAnam- t he t r ut hf ul knowledge t hat is spr ead t hus in t he wor ld;
por undhaadhavar ai – t hose who do not keep t he above in t heir minds and do not
believe in Ramanuj a and t o t hose mahaa paapis
kali por um- Kali pur usha will not spar e and t or t ur e.

I f someone is a good per son, dhar maat hma and does not list en or heed t o
Emper umAnAr upadesam, t he r eason is: I s Emper umAnAr not willing t o
logically explain t o him and ar gue? Even if he t alks t o him, he will not speak t he
t r ut h and clar if y? Or is he not going t o list en? – not hing of t hat sor t .
Who ever - and what ever may be t heir level of under st anding or int elligence, if
t hey ask Emper umAnAr clear ly explains and makes t hem under st and in ver y
clear manner and unambiguous way. And t his is known t o t he whole wor ld. The
scholar s know of his sowseelyam, sowlabhyam, samat hvam et c. But why does
not t he whole wor ld have only Sr ivaishnavam and why t her e ar e ot her r eligions
f ound in plent y That is t he inf luence of Kali Pur ushan. I t is because
of t heir paapams and not hing else. [ elleer um veedu pet r aal ulagillai enRE.. ]
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Ther e is also anot her int er pr et at ion f or t his ver se: [ as explained in f ir st par a] .
Whoever and what ever may be t he j nAnam, if t hey pr aise t o t heir level of
scholar ship, Emper umAnAr accept s t heir pr aise t o t heir ext ent of scholar ship.
Those who do not get t heir j nAnam f r om Emper umAnAr due t o t heir not
believing in him or his sampr adayam, Kali pur ushan cat ches t hem.
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PAASURAM 88

This ver se indir ect ly r eminds us of Swami Par asar a bhat t ar anecdot e her ein..
Bhat t ar r eceived his upadesam f r om sr i Ramanuj a; he was t he son of Kur esa
and sishya of Embaar . Bhat t ar def eat ed an Advait ic Scholar at Melkot e by
using Thir umangai AzhwAr ’s wonder f ul ver ses on Thir u NedundhaaNdakam as
t he basis f or discussion and conver t ed him t o Visisht advait am.
He accept ed him as his pr ime disciple and gave him t he name of Namj eeyar .
Bhat t ar r et ur ned t o Sr ir angam wit h Namj eeyar and visit ed Sr i Ranganat ha at
his sanct um sanct or ium. He had t he good f or t une of conver sing wit h t he Lor d
of Sr ir angam like Thir ukkacchi Nambi could speak wit h Sr i Var adar aj a. Bot h
Rangant ha and Var adar aj a br oke t heir Ar cha Silence t o speak t o t heir
special devot ees. Bhat t ar t old t he Lor d as t o what happened at Melkot e and
how he used TNT t o def eat t he Advait a Vedant in in a scholast ic debat e.
Sr iRanganat ha asked Bhat t ar t o r epeat t he winning ar gument s. The Lor d was
ver y pleased wit h Bhat t ar ' s def ense and blessed him. This event is celebr at ed
even t oday at Sr ir angam on t he eve of Adhyayana Ut savam by
t he Ar ayar , who enact s t he incident at Melkot e bef or e Sr i Ranganat ha. This
f est ival at Sr ir angam is known as Thir unedumt haandakam. [ f r om Sr i Sat akopan
Swami’s ar t icle] . This is also due t o Ramanuj a’s gr ace only.

a­|u|a a Can Cn­ au«|a æemm­ + a2­u Cumua« -
q­|u|a a uaL2­ ve (+ a« em mu aLa s,+ .as­ -
e­|u|a a a mu Gaauaea« uemeaaimaau +
u­|u|a as e« m,+ Gu ue«a ai­ en aeu ßuam meß«. 88

kalimikka chen^n^el kazanik kuRaiyal kalaipper umaan
olimikka paat alai uNt ut han NnuLLam t hat it ht hu,at hanaal
valimikka cheeyam ir aamaa NnuchanmaRai vaat hiyar aam
pulimikka t henRu,ip puvanat ht hil vant hamai pORRuvanE. 88
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Thir umangai AzhwAr bor n in t he most f er t ile land of Thir ukkuRaiyaloor , sand
in chast e t amil ver ses of Thir umozhi t hat r oar and r ever ber at e t he esot er ic
vedant hic t r ut hs in easy t o under st and manner . This most wonder f ul divine
ver ses of Thir umangai AzhwAr wer e consider ed as t haar akam, poshakam and
bhogyam [ exist ence, sust enance, enj oyment ] by Swami Emper umAnAr . Swami
enj oy r eading t hese ver ses and ut ilize t hese ver ses and t heir vedant hic t r ut hs
t o chase away ot her r eligious vaadhis and shine like a vict or ious lion.
Emper umAnAr cr ushed t hese idhar a mat hast har s [ ot her r eligion’s avaidika
people] like t he King lion t hat kills t he t iger which eat s t he poor saadhu
animals. I am blessed t o pr aise his such gr eat est glor ies –says Amudhanar .

maRai vaadhiyar aam- t hose who opposed t he vedic t r ut hs and dist or t t hem OR
oppose t he Tamil Vedas
puli mikkadhu – such t iger s wer e f ound in plent y; enRu – enquir ing t hus and
f ur t her mor e
kali mikka- t he st r ongest
sennel kazhani kuRaiyal kalai per umAn – Kaliyan, t he one is t he mast er of all
ar t s and weaponr y, bor n in Thir ukuRaiyaloor t he most f er t ile land,
oli mikka paadalai- t he divine ver ses of his – t hat r oar t he visEsha vedant ha
ar t t hams and ar e r hyming and musical as well;
uNdu – enj oyed r eading in conj unct ion wit h t he divine Vedas
uLLam t hadht t hu- benef it ed by t hat r ich t onic of t hose ver ses
adhanaal vali mikka seeyam I r aamaanusan- Because of t hat , and wit h t he help
of t hese ver ses and t heir vedant hic t r ut hs, t he huge male lion Ramanuj a
conquer ed t he vaadhis;
e bhuvanat t hil vandhamai pORRuvaan- Such gr eat est Ramanuj a appear ed in t his
wor ld- I am blessed t o ut t er t hat
Because of Ramanuj a’s bir t h only we ar e now blessed t o r ecit e t he divine
ver ses of Thir umangai AzhwAr s and t he way he could chase away t he
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opponent s using t he vedant hic t r ut h enshr ined in t hose ver ses. [ Read Bhat t ar
anecdot e in t he f ir st par a.] Thus he shines like a male lion chasing away t he
t iger s. – I am blessed t o sing t hus.
When people r ef used t o accept t he t amil ver ses as apr amANam and did not
want t he same r ecit ed in t he t emples, Swami emper umAnar r eest ablished and
or ganized t he ar iyar sEvai. Using t he t amil ver ses’ t at t va and visEsha
ar t t hams, Ramanuj a conquer ed t hem and convinced t hem of t heir value. The
siddhant ham t hus was saved and ubhaya vedant ha sampr adayam was well
est ablished.
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PAASURAM 89

pOt r uvan- I would pr aise – said Amudhanaar . Now he has r ealized t hat he can
not do j ust ice t o t hat as t he kalyANa guNAs of Emper umAnAr so gr eat and
vast t hat it is dif f icult t o expr ess –in line wit h sr ut hi vaakyam: yat hO vachO
nivar t hant hE…
I have r ealized t hat I can not do j ust ice expr essing in wor ds- says
Amudhanaar .

ßuam mmu a ­a s Gaauaea,+ ni« uau Caa|n s-
aam meß«­ .s aau e .s a a|­ ,+ v« a a a«a ßaaa -
em mCu« ßm Caae Lma aieu + e« u«u ea aim« m|-
.m mai­ ­as,+ Gam æ e« «|2«eam e« m|L ( .m aeß«. 89

pORRar uNY cheelat h t hir aamaa Nnucha,nin pukazt her int hu
chaaRRuva NnElat hu t haazvat hu t heer il,un cheer _t hanakkOr
ERRamen REkoN t ir ukkilu menmanam Et ht hiyanRi
aaRRakil laat hu,it haR kenninai vaayenRit t anchuvanE. 89

On emper umAnAr E! Ramanuj a! What ever one pr aises in how many ways- one
can never r each doing j ust ice t o expr essing t he ocean of your kalyANa guNAs.
I f one at t empt s t o pr aise your kalyANa guans and it is like someone who is a
vagabond and is illit er at e at t empt ing t o enumer at e t he gr eat ness of Sage
Vasisht a bhagawaan. I t would only belit t le your guNAs. I n spit e of r ealizing
t hat , if I t r y t o abst ain f r om pr aising your guNAs, my mind can not r est
wit hout doing t hat . Because, t hat is only t he sust enance f or me. I can not live
wit hout pr aising you. Hence I am wor r ied and scar ed as t o what you would
t hink of t hese br azen at t empt s.
pOt r a ar um- inef f able – indescr ibable
seelat t hu- [ per sonif icat ion of ] kalyANa guNAs I r aamaanusa- Ramanuj a [ I ]
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un pugazh t her indhu – [ f alsely] t hinking t hat I have under st ood f ully of your
kalyAna guNAs and your vaibhavam
saaRRuvan yEl – r oar her e t hese ver ses [ hence]
adhu t haazhvu – That only belit t les you;
adhu t heer il – [ ok] even if I leave t hat assuming t hat I do not know f ully of
your gr eat ness
un seer t hanakku- f or your kalyANa guNAs
yERRam- it is only an added gr eat ness [ t hat t his lowly self is not t alking about
it ]
enRE koNdir ukkilum- t hus even if I abst ain f r om pr aising your self
en manam- my mind
yERRi anRi aaRRa gillaadhu- wit hout pr aising you and singing t hese ver ses, it
can not even sur vive; and t his is t he cause f or it sust enance
idhaRkku- f or being so
en ninaivaay enRu anj uvan- what would you t hink of me;- I am scar ed;
When your gr eat ness and kalyANa guNAs ar e so vast and huge like an ocean,
how can one at t empt t o see t he end of t hat . How can I at t empt t o pr aise you!
That would only belit t le your gr eat ness. I s it so easy and so low f or me t o even
compr ehend and pr aise f ully? I have mist akenly t hought t hat I have
under st ood your vaibhavam complet ely. How wr ong! I t is all because of your
at t r act ion; your guNas, your daya; your maj est ic f or m; your vaikalshaNya
kat aksham t hat I am cont inuing t hese pr aises t hough I can not do j ust ice. I am
scar ed as t o what you would t hink of t hese. But since I know t he t r ut h [ t hat I
can not do j ust ice and st ill at t empt as my mind want s t o, f or it s sust enance] , I
t hink it is not apachar am.
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PAASURAM 90

Thus t hough it is r eally vivEkam not t o at t empt t o pr aise Ramanuj a because it
is dif f icult t o pr aise him f ully, but one should t r y t o pr aise him as he is our
achar ya saar vabhouman. And t hose who pr aise ar e t o be r ever ed and
r espect ed. I f not , it would only be dar kness.

ni2«maa u|me|em n a æu u|aa2«,+ Gn n e|­a ßa-
e2«mam en a Gaauaea2«+ Gmm ae|am -
u2«maa u2«æu Cua|mea aam am|­ + µn CaaeLm­ -
e2«maa + u|mu u|­ emn sea uan aa umm aan ßa. 9o

ninaiyaar piRaviyai neekkum pir aanai,in neeNilat ht hE
enaiyaaLa vant ha ir aamaa nuchanai ir ungavikaL
punaiyaar punaiyum per iyavar t haaLkaLil poont hot aiyal
vanaiyaar piRappil var unt huvar maant har mar uLchur ant hE. 90

Emper umAnAr who r emoves t he f ut ur e bir t hs of all his sishyas who t hink of
him and who sur r ender t o him as t he only r ef uge, is not pr aised by some; I n
t his vast wor ld, Emper umAnAr Ramanuj a accept s me t he lowliest self as t he
wor t hy one t o be saved and r uled. What a gr eat daya of his!
He came in sear ch of me and saved me. He deser ves t o be sung in kaavyams; if
not at least f ew ver ses. Or if someone is not capable, at least one should pay
r espect t o t hese gr eat mahaaans who at t empt t o pr aise him and sing ver ses in
pr aise of Ramanuj a. Alas! These people ar e not doing t hat even. They ar e going
t o be doomed as t hey do not believe in Ramanuj a’s gr eat ness nor his sishyas' .
piRaviyai neekkum pir aanai- This Mast er who dest r oys all our f ut ur e bir t hs and
enables all his sishyas at t ain moksham [ by per f or ming Pr apat t i]
ninaiyaar - if one does not consider him so [ as his mast er ]
enai aLa vandha ir maanusanai- t he one who has appear ed and t aken t his
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avat hAr am t o r ule and save even t his lowliest self like me [ and about him]

"piRaviyai neekkum pir aan"
(RAmAnuj ar dr awing made of names of 108 Divya Kshet r ams)
ir u kavigaL punaiyaar - if people do not compose ver ses or kaavyams
punaiyum per iyavar – t hose gr eat mahaans who sing poems
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t haaLgaLil poo t hodaiyal vanaiyaar - t hose who do not of f er gar lands f or t hose
gr eat mahaan’s lot us f eet and t hus do not give r espect t o Ramanuj a t her eby
maandhar - such lowly per sons
mar ul sur andhu – not only do t hey get spoiled and doomed; t hey br ing ot her s
int o t he wor ld of ignor ance and dar kness as well
e neeL nilat t hil piRappil var undhuvar - due t o t heir bir t hs t hus, t hey f all int o
sever e suf f er ing.
Hence, like Ramanuj a, one should pay r espect s t o t hose who pr aise him as well.
I f one per f or ms sar anagat i at his [ Ramanuj a’s] f eet , he would enable us at t ain
moksham f or sur e. One should r est assur ed of t hat and have maha viswasam.
One should f eel gr at ef ul and f eel gr eat of his daya on sishyas and his abundant
mer cy on t hem. One should pr aise and pay r espect s t o t hose who sing in pr aise
of him. I f not , it would t ant amount t o asahya apachaar am [ of not
under st anding and belit t ling Ramanuj a’s gr eat ness and his kalyANa guNas] . I t
will be suicidal.
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PAASURAM 91


Even if t he wor ld does not ask f or ; t he most compassionat e and most mer cif ul
one Ramanuj a wor ks har d f or r emoving t he dar kness of t he ent ir e wor ld and
saving t he humanit y. His cat holicit y is amazing; yet t r ue. He is PuNNiya
pur ushar - says Amudhanaar .

umm aan s .au eaaima =mu ,+ .eu Cuammau -
Gmm aan s em a a+ v­aimm n m aa ,+ a« ne Lma a -
.mm aan s e­ ­a vm|a aL æu naa« + .am aC«« eu -
Cuamm aan aa« ,+ eu Gaauaea« u|a a ue e|mß«. 9|

mar uLchur an t haakama vaat hiyar kooRum,avappor uLaam
ir uLchur an t heyt ht ha ulakir uL neengat h,t han eeNt iyacheer
ar uLchur an t hellaa vuyir kat kum naat han ar anganennum
por uLchur an t haan,em ir aamaa nuchanmikka puNNiyanE. 91

Due t o t he ignor ance, t her e ar e many who mist akenly t hink Rudr an as t he
Par at hvam and at t empt t o ar gue on t hat . The wor ld was t hus engulf ed by t he
ocean of dar kness and of ignor ance. Ramanuj a r emoved all dar kness and
est ablished Par at hvam of Sr i Ranganat han [ Sr iya: Pat hi Sr iman Nar ayanan] and
t hat all j eevat hmas [ including Rudr an] ar e His ser vant s. I t is because of his
abundant daya on ever yone and t he whole wor ld t hat t hey need t o under st and
t he t r ut h and be saved. What a Par ama dhaar mikar ! What a dhayALu!
mar uL sur andhu aagama vaadhiyar - due t o t heir t r emendous a~j nAnam, t hey
ar gue based on ot her aagamas of t heir s
kooRum- ment ioned
avam por uL- t he t at t vam and hit ham [ t he ent it y and means] t hat would not
t ake anyone closer t o mOksham at all
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ir uL sur andhu- t hus t he whole wor ld was get t ing engulf ed by dar kness
yeyt t ha ulagu- t he poor wor ld
ir uL neenga- in or der t o get r id of t his dar kness
yem r aamanusan – Our Ramanuj a – Our Emper umAnAr
ar uL sur andhu- shower ed his dayA
ellaa uyir gat kum nAThan Ar angan – declar ed [ based on Vedas and Upanishads,
Br ahma sut r a and Git A] t hat Sr i Rangant han alone is t he Mast er and Supr eme
God of all j eevat hmas [ wit hout any doubt or par t ialit y] - including t hose
Saivit es who t hink Rudr an is t heir nAt han
ennum por uL- t his most unambiguous vedic t r ut h
sur andhaan mikka puNNiyan- This divine Achar ya [ mikka puNNiyan] shower ed
on t he whole wor ld – t hus making ever yone divinely blessed;
I T I S NOT OUR RELI GI ON THAT HAS MANY GODS. I t is t he wr ong / mis
int er pr et at ion of Vedic t r ut hs and sr ut his t hat have given r ise t o. Have no
doubt s - not even an iot a of suspicion. Our ancest or s have inher it ed a gr eat
t r easur e. Don' t f eel gr eat t hinking t hat you ar e t he r ich beggar among
beggar s. "Hast himE hast hisailaagr E vast hu pait haamaham dhanam"
VyAsar blessed us wit h Vedant ha sUt hr am, wher ein he ascer t ained t he
supr emacy of Sr iman Nar ayna in his sUt r am, and r aised his hands above his
head t hr ee t imes and pr oclaimed t hat Sr iman Nar ayna is t he Par at hvam.
(sat hyam sat hyam punas sat hyam ....vedAs saast r A par am naast hi..na deivam
kEsavaat h par am).
This sUt r am was det ailed and comment ed t o a gr eat ext ent by BhOdhAyanar
in his Br ahma sUt hr am. Af t er Br ahmasUt hr am, Br ahmanandhi (dunkar ,
Dhr amidar , GuhadEvar ) had also wr it t en pur por t s f or Br ahma sUt hr am but ar e
lost somewher e and ar e not available f or us unf or t unat ely. (Br ahma sUt hr am
was st udied by Sr i Ramanuj A and under st ood f or his est ablishing t he
Vishisht Advait aic t r adit ions.) Sr i Ramanuj ar est ablished and r e-or ganized t he
Sr i VaishNava SiddhAnt ham and explained t he conf lict s and wr ong
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int er pr et at ions in ot her SiddhAnt hams and in ot her r eligions. Our AchAr ya
Par ampar ai (Gur u Par ampar a) t r aces back t o Sr iman Nar ayanan and
MahAlakshmi Themselves and is associat ed wit h such Gr eat est
sampr adayam. The Siddhaant ham of AchAr ya Ramanuj A is an unambiguous
most accur at e int er pr et at ion of all Vedic st at ement s- I r epeat ALL VEDI C
STATEMENTS, wit h no cont r adict ions t o sr ut his. I t is our Dear est Sr i
Ramanuj achar ya whose Sr i Sookt his have t hr own light on ALL VEDI C
DOCTRI NES and int er pr et ed most accur at ely.
Sr iman Nar ayaNan along wit h His consor t Sr i MahAlakshmi alone is t he God
(Deivam). He is t he Pr imor dial Chief . He is t he Chief of all dEvAs,including
Sivan and Br ahmA. Vedas pr oclaim t hat Sr iman Nar ayaNan is t he Par amAt hmA,
Per ampor uL and Par anj Ot hi. VedAs also say t hat except Him all including
dEvas, Sivan, Br ahmA and I ndr an ar e all j I vans. They ar e posit ions; var ious
souls Being bor n a Sr ivaishNavA and/ or a bhakt hA of Sr iman Nar ayaNA, we
need not wor ship ot her devat As. We ar e r elat ed t o t he Gr eat King Himself ;
why t o go and beg t he ar my chief , minist er or t he Gat e keeper ? The king
appoint s t hem and dismisses t hem as well.
VedAs and Saast r As say t hat even t o t hink of Sivan and Br ahmA and ot her
dEvas as equal t o God is a gr eat sin (mahApaapam) . For t hat mat t er , Sivan and
Br ahmA t hemselves ar e gr eat bhakt As of Sr iman Nar ayaNA. I t is due t o t heir
t r iguNa sambhandham (like r aj O, t hamas and sat hva guNAs) Sivan get s int o
t he enemy' s (asur A- bhANAsur a' s) side. Our Sr iman nar ayana is of Pur e
Suddha Sat hvam.
When Gaj Endr A shout ed f or help "AdhimoolamE! " (Pr imor dial Chief !) it is NOT
any name of God, he called-please not e! I t is j ust calling t he Pr imor dial Chief ,
t he f ir st one- t he Par at hvam! Nobody dar ed come claiming f or "Adhimoolam"
post , it is our Sweet Lor d Sr iya: Pat hih Sr iman Nar aynan who appear ed
I MMDI ATELY on Gar udA and saved t he elephant . You may t ell t hat it
is only t he name and r ose by any name will smell as sweet . But it is vEdAs
(which ar e et er nal and apaur ushEyam) t hat pr oclaim t hat Sr iman Nar aynana is
t he Supr eme Godhead. I t is not j ust a name. I t is kaar aNa peyar ; name wit h a
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meaning in it ; naar am + ayaNam is Nar ayanan. (You need t o st udy t his Divine
name of Nar ayana and His meanings under t he Feet of your AchAr yan).
Hence, we should pay obeisance t o only Sr iman Nar ayanan. We ar e His Seshan
(ser vant s). Even ut t er ing His name alone will yield t r emendous benef it s bot h in
t his wor ld and in t he next .

"yellaa uyir kat kum naat han"
(Sivan, himself t ells Par vat hi t o ut t er Rama naamam, when enquir ed by her as
t o which is equal t o t he Thousand names of VishNu. - Do we need any ot her
pr oof ?)
For us, only vEdAs ar e t he moola pr amaaNam. (The pr oof ). VedAs wer e not
cr eat ed by anybody. They ar e apaur ushEyam. Vedas pr oclaim t he Glor ies of
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Emper umaan Sr iman Nar ayaNan. I t is He who t akes Par a, vyooha, vibhava ar cha
r oopams. Sr i Rangant han t hus is t he ver y Sr iman Nar ayanan himself .
[ Ext r act f r om Sr i Sadagopan Swami’s wr it e up] - I n t he par adEvat hA-
paar amAr t hyadhik Ar am of Sr imadh Rahasya t hr ya Saar am, Swami Desikan has
clear ly est ablished Sr iman Naar AyaNa par at hvam and t he f ut ilit y of anya-
devat hA wor ship at many levels.
Thir yvAimozhi Paasur am ( 10.10.3 ) is t he beacon light f or us , whenever we get
int o doubt :
aavikkOr paRRuk Kompu NI NNALAAL aRihinRilEn
yaan mEvit Thozhum Bir aman Sivan I ndir anAdhikkellAm
naavik Kamala MudaRk kizhankE umpar ant hat huvE
What we have t o gr asp and what we have t o abandon ar e clear ly st at ed her e.
The f ir st line of t he Paasur am cat egor ically st at es t hat t her e is no suppor t
(leaning st ick) t o t he soul (j eevan) ot her t han Sr iman Naar Ayanan.
NammAzhwAr ' s ar uLiccheyalkaL ar e our kalankar ai ViLakku (light house). Her e
is one t o f or mulat e our code of conduct :
veevil I nbham miha yellainihazhant ha namm Acchut han…veevil seer an malar k
KaNNan ViNNOr per umAn (Thir uvaimozhi :4.5.2)
Our Lor d Achyut han is t he ver y boundar y of Br ahmAnandham t hat Upanishads
t alk about . Limit less ar e His auspicious qualit ies, also His char m and His
r eput at ion as t he Sar va lOka Sar aNyan. He is t he unpar alleled mast er of t he
Nit hyasUr is and Br ahma SivAdhis. I sing about Him all t he t ime wit hout let .
This j oy of singing Thir uvaimozhi about Him has br ought me close t o Him. Now,
my j oy t oo has become vast and limit less, as He is said t o be.
NammAzhwAr ' s uplif t ing message t o us is t hat Sr iman Naar AyaNan is t he one
and only Ref uge f or us, He is t he UpAyam, He is t he UpEyam, Phalan. He is
Pr aapyam and he is t he Par ama- Pur ushAr t ham. None else !
Thir umangai in his Paasur am on Thir ukkaNNapur at t hu - Emper umAn elabor at es
on t his impor t ant t opic:
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maRRum Ohr dhaivam uLat hu yenRir uppAr Odu
uRRilEn; uRRat hum unnadiyAr kku adimai
maRRellAm pEsilum ninn Thir u Yet t ezhut t hum
kaRRu naan KaNNapur at t huRaiamm AnE
--Per iya Thir umozhi: 8.10.3
(Meaning): Oh Lor d who r esides per manent ly in Thir ukkaNNapur am ! I have
lear nt t hor oughly t he Sacr ed asht Akshar a mant hr am t hat celebr at es Your
glor ies. I have now lear nt t hat t he par ama pur ushAr t ham is all about being t he
ser vit or (Sesha BhUt han ) of Your Bhagavat hAs. Af t er compr ehending t his
f undament al doct r ine, I have det ached myself t hor oughly f r om anyone, who
consider s t hat t her e is a Supr eme God equal or gr eat er t han You. All of t his
bhAgyam came my way by lear ning Thir umant hir am t hat celebr at es You
dir ect ly,f r om You as my AchAr yan.
All our Aj n~Anam , Anyat hA J n~Anam and Vipar I t ha J n~Anam will be
dest r oyed t o it s r oot , once we r ef lect on t he AzhwAr ' s paasur ams , AchAr ya
Sr i Sookt his and keep r epeat ing Swami Desikan' s St at ement :
Sr iman Naar AyaNO na: pat hi: akhila t anu: mikt hidhO mukt habhOgya:
I conclude t his clar if icat or y not e wit h some mula pr amANams about t he
par at hvam of our Lor d , which I believe in :
Na VaasudEvAt h par amast hi MangaLam
Na VaasudEvAt h par amast hi Paavanam
Na VaasudEvAt h par amast hi Dhaivat ham
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PAASURAM 92

Swami Ramauj a, like t he Almight y Lor d, wit hout expect ing any t hing in r et ur n,
is always willing t o and does help t r emendously t o each and ever yone. The
glar ing example is myself : says Amudhanaar

ue e|m ßna« u ua|n su|ß­« ,+ .Fßuam m|Cam æu -
=e emm ßam e|+ =e« mu|ß­« ,+ Cau eu =¡m u­ea a æ-
ee emm a a a ai Gaauaea1 G« m n uæn s+ e« -
ae em mu Cnm am mu + ni« m Ga aaaeu aL (eaßm. 9?

puNNiya nOnpu pur int humi lEn,adi pORRicheyyum
nuNNar uNG kELvi nuvanRumi lEn,chemmai nooRpulavar k
keNNar uNG keer t ht hi ir aamaa Nnucha!inRu neepukunt hen
kaNNuLLum nenchuLLum ninRavik kaar aNam kat t ur aiyE. 92

I n or der t o get blessed t his, I have not done any special deed or any puNNiyam
[ t hat I r emember ] . To be blessed wit h his lot us f eet , I have not hear d any
special discour se or lear nt anyt hing t hat deser ves t o be done. Ramanuj a! The
one who does not expect anyt hing in r et ur n, is doing so much! I ndescr ibable
[ even by gr eat scholar s and poet s] gr eat est one! Such gr eat est one-you alone
can t ell as t o why f or all t hese year s not hing happened; all of a sudden,
devar eer has become t he obj ect of my enj oyment in eyes; mind and speech.
semmai nool pulavar kku – even f or scholar s well ver sed in saast hr As and
vedant ha;
eN ar u keer t t hi- inconceivable vaibhavam
I r aamaanusaa- Oh Ramanuj a wit h such a gr eat ness and vaibhavam! For you t o
come and r eside
puNNyiyam nOmbu pur indhum ilEn- have not per f or med any gr and puNNiyam or
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penance;
adi pOt r i seyyum nuN ar u kELvi nuvanRumilEn- have not lear nt any special skills
or wor ds or hear d anyt hing ext r a f or pr aising t he Lot us Feet ;
inRu- When I was like t hat
nee pugundhu- you have come on your own accor d and ent er ed int o
en kaNN uL um nenj uL um ninRa –my eyes, and hear t and ar e t her e f or ever
e kaar aNam- t he r eason f or t hat [ which I am not able t o compr ehend]
kat t ur ai- please t ell. [ Ther e is no r eason. I t is only Your abundant unbounded
dayA on me]
The Lor d ent er s int o t he bhakt hA’s [ chet hanan’s] hear t and appear s in f r ont of
his eyes; in his mind; in his hear t . He [ The Lor d] ensur es t hat He is t hought of
at all t imes in t he mind of his bhakt hA. For t hat one should have done some
puNNyiam; per f or med kar ma or j nAna yogam. Then t he esot er ic and not -
easily- under st andable- sookshuma j eevat hma vishayams, and our
et er nal ser vit ude t o Him should be hear d f r om SadAchAr yan; t hen one needs
t o t ell t hat t o his own sishyas and make t hem under st and. Then one should
involve himself in bhakt i yoga wit h unint er r upt ed cont emplat ion of His kalyANa
guNAs, His beaut y and His divine nat ur e; His abundant daya et c…f or ever and
pr act ice bhakt i yoga. That is t he r eason f or t he Lor d t o r eside in t he mind of
j eevat hma f or ever and His gr ace/ gr ant ing t he moKsham.
I n your case, what is t he r eason? I have done not hing of t hat sor t . St ill, you
have come on your own accor d and ent er ed int o my hear and become t he
enj oyment of my eyes. Thinking of it , t her e is no r eason, I am cer t ain. I t is
because of your unlimit ed compassion on me, you have blessed me so and wit h
your lot us f eet . What a gr eat dayA!
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PAASURAM 93

The r eason f or his ent er ing int o his hear t and be t he enj oyment of his eyes –
is: t o cut asunder his paapams only- says Amudhanaar .

aL Lu Cuam2m uemu Cuamm e« m+ amea Caa­ eu -
CuL eLa Ca(a æu u|aa« .­ ­ß«,+ e« Cume|2«ema -
aiL La aium Caa( a« «mm e« eu qm eamme|+
CeL La a2mn a+ Gaauaea« e« eu Cum a aeß«. 93

kat t ap por uLai maRaippor u LenRu kayavar sollum
pet t aik ket ukkum pir analla NnE,en per uvinaiyaik
kit t ik kizangot u t hannar uL ennumoL vaaLur uvi
vet t ik kiLaint ha ir aamaa Nnuchanennum meyt ht havanE. 93

The r eason f or his coming and ent er ing int o my hear t -is not hing but his own
abundant daya on me; unlimit ed gr ace on t his lowly soul. When t her e is none
seeking him t o conquer t he avaidika and non- vedic mat hams and est ablish t he
t r ue Upanishadic and vedant hic mat ham; t o pr opound t he unambiguous Par ama
vaidika Sr ivaishnava visisht Advait a mat ham, he did on his own because of his
daya on t he wor ld. Similar ly he cut my paapams f r om it s deep r oot s using his
kr upai [ swor d] t hat is t aken out of t he sankalpa [ cover ] . Par ama dhayALu on
His own did all t his; He cr ushed t he avaidika st at ement s like "even t he
Omniscient Lor d is cover ed by avidyA and t hen He get s His vision".
kit t i – came near ;
t han ar uL oN vaaL ur uvi- wit h t he swor d of his dayA
en per uvinaiyai- my huge collect ion of kar mic diseases [ mahaa paapams]
kizhangodu vet t i kaLaindha- cut asunder f r om t heir r oot s and br ushed t hem
aside;
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ir aamanusan ennum- such gr eat est Ramanuj a
mey t havan- Oh t r ut hf ul sage!
kat t am por uLai – t he unf at homable, unaccept able, unt enable st at ement s and
int er pr et at ions wer e
maRai por uL enRu sollum- ut t er ed and imposed as vedic st at ement s or t heir
meanings – t hus ar gued
kayavar - avaidika mat haant hast har s [ ot her mat hams t hat ar e non-vedic]
pet t ai kedukkum pir aan allanE- t heir useless t alks ar e cr ushed, dest r oyed and
br ushed aside by t his most mer cif ul One, I sn’t he?
Rej ect ing or misint er pr et ing t he st at ement s of Upanishads and Vedas if t hey
do not cor r obor at e t heir philosophy, t hey at t empt ed t o est ablish t he
dist or t ed t r ut hs of Vedas. They ar gued in dif f er ent manner saying or violat ing
ot her Vedic st at ement s or ment ioning t hat t hey ar e t o be r ej ect ed. They did
not view or int er pr et t he Vedas in t he t ot al per spect ive.All t hese kut har kkams
and kuDhr usht is wer e cr ushed and dest r oyed by Ramanuj a and such gr eat est
Mahaan and Achar yan Ramanuj a- why did he have t o t ake t he ef f or t t o dest r oy
my paapams? What is his int er est t her ein? He does not have t o use his
mast er y over Vedas and Upanishads f or dest r oying my paapams as he did f or
t he ot her avai di ka mat hams. Hi s gr ace and dayA ar e
adequat e f or t hat . He blessed me wit h his vailakshaNya kat aksham and t hat
was adequat e f or my paapams t o be cr ushed and cut asunder . He is my
t havat t havar . He is t r ut hf ul sage.
svAdhyAyapr avachanE yEvEt hi nAkO mowdhgal ya: | t hadDhi
t hapast hadDhit hapa: Veda Vedant ha ar t t hams wer e always cont emplat ed by
him. Wit hout any par t ialit y,Ramanuj a est ablished t he Vedic t r ut h in
Visisht Advait a doct r ine and t hus saved t he Vedas.
Kaat t iya vEdam kaLippuRRadhu. For t r ut hf ul vedant ha pr opagat ion, t his t havam
[ penance] is a must and Ramanuj a is such a mey t havan – t r ut hf ul sage and
Saint . [ t r ut hf ul t o Vedas and Upanishads]
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PAASURAM 94

Ramanuj a gr ant s all f r uit s and all kinds of phalans – says Amudhanaar . He
ment ioned in ear lier ver se how he had cr ushed his paapams. Her e he t ells as t o
how he gr ant s t he per f or mance of Sar anagat hi or Pr apat t i at his f eet and how
he gr ant s even t he moksha saamr aaj yam.

aeu amu Ca­ eu aaeu amu ,+ a­|mau u|me|u -
ueu amu + a e|2« uam m|a amu ,+ uan aauu e« eu -
aieu amu a ai­ Gaauaea« a« 2«a aaan aea aL æ+
ven amn ßa« ,+ .e« a a« m| maC«« mu vm uaiu n ßa. 94

t havant har um chelvam t hakavum t har um,chali yaappiRavip
pavant har um t heevinai paaRRit h t har um,par an t haamamennum
t hivant har um t heet hil ir aamaanusant hannaich chaar nt havar kat
kuvant har unN t hEn,avan cheer anRi yaanenRum uLmakiznt hE. 94

Emper umAnAr blesses t hose who t ake r ef uge at His f eet wit h t he best of
ever yt hing. He r emoves t heir paapams. Removes t heir sor r ows; r emoves t heir
aj nAnam. He let s t hem per f or m t he Pr apat t i [ Sar angat i] as per t he f ir st line
of Dwayam. Then He gr ant s t hem mOksham and kaimkar ya r uchi- t he et er nal
ser vice at t he f eet of Sr iman Nar ayanan in Sr ivaikunt am as well her e in t his
ear t h in line wit h t he second line of Dwaya mant hr am. He cr ushes t he f ut ur e
bir t hs, get s us r id of t he wor ldly at t achment s and gr ant s mOksham. He gr ant s
us t he lot us Feet of Par andhaaman Sr i vaikuNt a nAt han.
I would never ever sing anyt hing else except His kalyAna guNAs.
t heedhu il ir aamaanusan – Blemishless Ramanuj an
t hannai saar ndhavar gat ku – t o t hose who t ake r ef uge at his f eet
t havam t har um- blesses wit h Pr apat t i nisht ai [ per f or mance of Pr apat t i]
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selvum t har um- wit h Par ama pur ushar t t ham mOksha anubhavam
t hagavum t har um- wit h qualif icat ions, capabilit ies f or enj oyment of dhar meeka
kaamam, dhaar meeka gr uhast hAsr amam
saliyaa piRavi bhavam t har um – t he inescapable samsaar ic af f lict ions
t heevinai - t hat pr ocr eat e even mor e and mor e paapams and kar mic diseases
paaRRi t har um – dest r oys such paapams and f ut ur e bir t hs and gr ant s swar oopa
j nAnam
par am dhAmam dhivant har um- Sr i vaikunt am – Par amapadham- t he upper wor ld
is also gr ant ed by him. HENCE
avan seer – All KalyAna guNAs and except f or t hose
onRum – not hing else
uL magizhndhu- I would gladly wit h whole hear t
ar undhEn- not enj oy
Thavam- we can addr ess t hese wor ds in t his ver se f or Pr apat t i nisht ai as well
as dar ma, ar t t ha, kaama mOksham. dayA sar va bhhot hEshu…He blesses all
beings equally. He gr ant s ever yt hing like t he Lor d. Anisht a nivr t t hi and isht a
pr aapt hi. He dest r oys t he kar mic diseases and gr ant s Sr ivaikunt a pr aapt hi
t hr ough t he per f or mance of Pr apat t i.
Thus in t his wor ld, and in t he upper wor ld, Ramanuj a gr ant s ever yt hing f or us.
I would never ever sing anyt hing else except t he kalyANa guNAs of such
gr eat est most compassionat e One Ramanuj a.
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PAASURAM 95

Amudhanaar explains t he dif f er ence bet ween Par andhaaman who gr ant s
Par amapadham and Ramanuj a.

ve e|« m vm|aama æ vm m«ße Cam s+ .ea a ævmße-
ue eu uaeu ua|e|­su uL+ u­ em|a a æu -
e|e e|« a2­ni« m e Lm|u ua« eu Gaauaea« +
ue e|« a­a s vaia s+ vm uem naeu ema aa«ß«. 95

uNNin Ruyir _kaLuk kuRRana vEcheyt hu avar kkuyavE
paNNum par anum par ivila naampat i palluyir kkum
viNNin t halainNinRu vit aLip paanem ir aamaanuchan
maNNin t halat ht hut hit ht hu uymaRai naalum vaLar t ht hananE. 95

The most mer cif ul Lor d Sr iman Nar ayanan, t he most compassionat e One- t he
one whose t hought s ar e always on saving t he wor ld and t he beings; what He
does is:
He dwells in t hem and dir ect s t hem f or enabling t he At hmAs t o be saved;
Swar oopa, st hit hi, pr avar t t hi- in all, He does good t o t he beings by himself . As
if t his is not enough, t he Lor d sends Sr i Ramanuj achar ya f r om Sr ivaikunt am on
t his ear t h t o save ever yone and t o put t hem on vedic t r ack.
uyir gat ku uLninRu – dwelling inside as t heir ant har yaami r oopam
avar kku uRRana E seydhu- doing only good t o t hem what bef it s t hem
uya e paNNum- f or t heir day t oday exist ence and sust enance;
par an um- all t hese ar e done by t he most mer cif ul Sar vEshwar an
par ivul ilan aampadi- as if He is also not having much car e f or t he people;
em r aamanusan- our Ramanuj a
pal uyir r kum- even f or var ious dif f er ent people [ due t o t heir bir t h, guNas]
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veedu aLippaaan- f or gr ant ing mOksham
viNNin t halai ninRu- f r om t he upper wor ld Par amapadham
maNNin t halat t hu – t o t his ear t h
udhit t hu- appear ed
uy- f or saving
naalu maRaium vaLar t t hanan- pr opagat ed t he f our Vedas and t hus vaidika
mat ham and pr opounded t he same.
Emper umAnar indwells in ever yone as Ant har yaami, cor r ect s t hem and enables
t hem per f or m good deeds f or t hem t o be saved. But t hough all t hat He want s
t o do and does is good t o beings, st ill evil minded people, aj nAnam, hat r ed
f lour ish. Avaidka mat hams ar e f ound t o be gr owing wit h dist or t ed vedic
st at ement s.
But Sr i Bhasyakar ar wit hout being an in-dweller and wit hout being t he Lor d,
st ill could t r ansf or m people r emoving t heir a~j nAnam and save t hem. He could
cr ush t he avaidika mat hams and est ablish t he vedic mat ham. He r emoves
hat r ed f r om people by advising At hma guNas t o be cult ivat ed f or
Sr ivaishnavas.
Thus he has appear ed per haps f r om Sr ivaikuNt am as sent by t he Lor d f r om
Par amapadham on special mission. Who has appear ed as, May be one of
Nit hyasur is; may be t he Lor d Himself ; Since he is in dif f er ent f or m now, t his
f or m is t hus glor if ied by t he wor ld. Emper umAn – t he Lor d t hough dwells
inside, is not able t o pr event t he beings f r om going on wr ong t r ack. While t he
achar ya is able t o change t hem by pr oper upadEsams; explanat ions and r emove
t heir anj nAnam; t her eby he t r ansf or ms t hem.Saast hr a j nAnam is possible only
t hr ough upadesam. One can not achieve t he same f r om r esiding inside t he
hear t .
Why should someone come f r om Par amapadham t hen Someone good scholar –
or achar yan her e it self could have achieved t he same? No.. it is not possible as
he would not have had par ipoor na cr yst al clear j nAnam and unambiguous
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int er pr et at ion of Vedas and Upanishads would not have been possible
ot her wise. Since all upadEsams ar e par amaar t t hams, t hey have t o come f r om
t hose of Par ama padham.
maRai naalum vaLar t t hanan- He saved t he Vedas; not j ust t hat , He saved t he
f our Tamil Vedas – t he Tamil Divine ver ses which ar e equal t o Rk, Yaj ur ,
saamam and at har va Vedas.
uy- all t hese wer e exist ing f or t he sake of saving Him and us and get t o know
clear ly of our r elat ionship wit h Him.

Per umAL sends Nit hyaSur is as AchAr yAs t o help j eevat hmAs
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PAASURAM 96

Like himself , Emper umAnar has ar r anged even his sishyas t o save t he wor ld
t her eby t he people and hence one can t ake r ef uge at t he f eet of his sishyas.

emmu u|e|Caae L e­ e|2«ma­ ,+ u|a a n­ e|2«m|­ -
aimmu se|e aieLa am|mas+ meLa a2­m’« -
ammu .meu aa|a su e|mn su a«|aia|ßem æ+
vma eu Gemea + Gaauaea« a« 2« vm meßa. 96

vaLar um piNikoNt a valvinai yaal,mikka nalvinaiyil
kiLar um t huNivu kit ait ht haRi yaat hu mut ait ht halaiyoon
t haLar um aLavum t har it ht hum vizunt hum t hanit hir ivER
kuLar em iRaivar ir aamaa NnuchanRannai uRRavar E 96

Due t o being immer sed in samsaar ic ocean t hat gives me cont inuit y of sor r ows
one af t er t he ot her , I did not have t he desir e t o per f or m Sar angat hi. This
at hmA r esiding in t his f oul smelling, hair y, f leshy, f ilt hy body [ having malam
moot hr am, blood, wat er s wit hin it ] , did not list en t o t he advice given by
scholar s and elder ly people and f ell again and again in t he sensual obj ect s and
pleasur es. For such me, Emper umAnar came and saved me on his own accor d.
Now I have his ar dent sishyas as my companions t o keep me on t his t r ack and
t o hold ont o. Their abhimanam t owar ds me alone is enough f or me t o be r aised
above all t his dir t .
vaLar um piNi kOnda – t he ever gr owing diseases ar e due t o
valvinaiyaal- kar ma vaasanaas – cr uel mahaa paapams and because of t hat
mikka nal vinaliyil- t he most wonder f ul Moksha upayam [ t he means of
at t ainment of moksha]
kiLar um t huNivu kidait t haRiyaadhu – unable t o get t hat mahaa viswAsam
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mudai t halai – f oul smelling
oon- sar eer am
t haLar um aLavum- even when it is wor n out and is wit her ing away and even t hen
t har it t hum vizhundhum – bor n and dies again and again [ wit hout r ealizing]
t hani- wit hout any hold, or r ef uge, suf f er ing all alone
t hir ivERku- wander ed and suf f er ed in t he wor ld of samsaar am and t o such me,
I r aamanusan t hannai - Ramanuj a’s
uRRavar E- sishyas alone [ who have t aken r ef uge at t he f eet of Ramanuj a]
em I r aivar uLar - ar e our saviur s and r akshakar s f or all of us [ likes of myself ] .
Nalvinai- The dhar mam- t he means t o at t ain mOksham.Moksha upAyam.
I n t hem, nyAsa mEshAm t hapa saamat hir ikt ha maaho: - Sar anagat hi is t he
best and dir ect means. Though bor n in t he vamsam wher e one needs t o have
maha viswASam in t hat Sar anagat hi, I did not have any desir e f or t he same; I
did not desir e f or apr Akr ut ha Thir umEni- t he Suddha sat t va body in
Par ampadham wher e Sar va gandha; Sar va r asa: t he most sweet f r agr ant body –
sar eer am can be t aken which is t r anscendent al mat er ial [ suddha sat t vam] . Or
one can choose not t o have Sar eer am at all and have At hma swr aoopam. One
can blissf ully enj oy t he Par ama pat ha nAt han Sr iman Nar ayanan and His most
divine abode Sr ivaikunt am wit h all his par aphr enelia in f ullest glor y.
I nst ead, I chose t o enj oy t he f leet ing t r ansit or y pleasur es of sat isf ying car nal
desir es and r unning amuck af t er sensual pur suit s, t hough t hey ar e all
associat ed wit h ever incr easing pains and t her eby f ur t her mor e paapams and
f ut ur e bir t hs. Even at t he r ipe old age, t he body chooses t o enj oy t he sense
or gans r unning behind t he obj ect s of t heir s seeking t o sat isf y t heir r espect ive
unit s.
At any point of t ime none associat ed wit h me or who wer e elder s did not advise
me against such pat hs or t he t r aps. Though some did, I never bot her ed t o
list en t o. I was a kar ma vasyan. Due t o my past kar mas I did not have an iot a of
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coming back t o Sat hsampr adaya maar gam. Though I was wander ing like a
vagabond r unning amuck behind wor ldly pur suit s, it is because of Swami
Ramanuj a’s sishyas’ suppor t and hold, I have been saved. I t is because of
Swami koor at t hAzhwAn I have been br ought t o Swami’s lot us f eet and t hus
saved. I t is t hey [ Ramanuj a’s sishyas] who ar e my savior s and ar e r akshakar s.
Thus all of you [ like me] if you hold ont o Ramanuj a dAsar s’ f eet , you all can also
be blessed wit h Nar ayananst hAnam at Sr ivaikunt am.
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PAASURAM 97

Emper umAnAr himself pr aises t hose sishyas somet imes and hence one need not
have any doubt s on t heir capabilit ies- says Amudhanar .

a« 2« vm +L Cam æu a« eum|ßsa ,+ u« e aaueaa aam -
a« 2« vm +L Cam m+ e« 2« vm +« G« m+ a« aaea­ -
a« 2«æm +a .« m|a a« eu vm +a|­ 2­ e« mm|n s+
a« 2« vm +ea+ Gaauaea« æeu aam m|(ßu. 91

t hannaiyuR Raat cheyyum t hanmaiyi NnOr ,mannu t haamar ait ht haaL
t hannaiyuR Raat cheyya ennaiyuR RaaninRu t han_t hakavaal
t hannaiyuR Raar anRit h t hanmaiyuR Raar illai enRaRint hu
t hannaiyuR Raar ai ir aamaa Nnuchan_guNam chaaRRit umE. 97

Ther e ar e some who t ake r ef uge at my f eet ; even t hen,t her e ar e none who sing
in pr aise of t hose who hold ont o my f eet ; - t hought Emper umAnAr . They do not
know of anyt hing else except ser ving t he lot us f eet of Ramanuj a; t hey do not
desir e f or anyt hing else. I t is because of Emepr umAnAr ’s unbounded and
limit less daya on me, wit h par ama kr upai, he has enabled me t o ser ve t hose
mahaans who have t aken r ef uge at t he f eet of Ramanuj a.
I r aamaanusan – Ramanuj a
t hannai ut r u AL seyyum t hanmayinOr - t hose who desir ously hold ont o t he f eet
[ of Ramanuj a] and by t heir ver y nat ur e ser ve him;
mannu t haamar ai t haaL t hannai uRRu- holding ont o lovingly and r ever ent ly t he
lot us f eet [ of Ramanuj a whose only obj ect ive is Asr it ha r akshaNam]
AL Seyya inRu uyt t hanan- Today he has enabled me t o ser ve his ar dent pr ime
sishyar in his pr esence it self
t han t hagavaal- Due t o abundant gr ace and par ama kr upai;
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t hanni ut r aar anRi – ot her t han t hose who have t aken r ef uge at my f eet
t hanmai uRRaar illai- t her e ar e none else who r ealize t hat ser ving t he ser vant
of Achar yan is equally, if not mor e gr at if ying
enRu aRindhu- r ealizing t hat , and in or der t o gr ant such capacit y t o ot her s
t hannai uRRar ai t o t hose mahaans who ar e his sishyas
guNam saaRRidumE- he publicly pr aises t heir gr eat est At hma guNas and t heir
scholar ship, j nAna, vair gAya anusht Anams.
AmudanAr salut es t he gener ous and compassionat e qualit y of RamAnuj A her e.
The Achar yA was concer ned t hat t he bhakt hAs in t heir ent husiasm f or
of f er ing pr apat t hi t o him dir ect ly did not f ully compr ehend t he gr eat ness of
his disciples , who had per f or med pr apat t hi t o him. These ar e AchAr yAs like
Kur Esa, Kur hai Pir An, Madai paLLI aacchAn, EmbAr , et al. RamAnuj A
suggest ed t hat Bhat t ar of f er pr apat t hi t o EmbAr inst ead of t o him or t o his
f at her Kur Esa t o def lect t he light and t o let t hat shine on t he glor y of EmbAr .
Similar ly t he pr oud PiLLai AzhwAn was inst r uct ed t o of f er pr apt t hi t o Kur esar .
I f t hat is t he case, why did Ranauj a let Amudhanaar sing all t hese ver ses on
Ramanuj a? He could have asked him t o sing on Kur esa. The r eason is: Kur esa
would not have per haps accept ed. Also, AzhwAr Achar ya glor ies ar e f ir st sung
and t hen t heir bhakt ha, sishya,abhimaani Ramanuj a’s gr eat ness is r ef er r ed t o.
Kur esa must been immensely pleased in t he f ir st place. Hence,t hese 108 ver ses
on Ramanuj a.
Saast hr As st at e t hat we should br oadcast t he glor y of our Achar yAs (Gur um
Pr akaasayet h). A compassionat e Achar yA however celebr at es his dear disciples
and speaks of t heir glor ies t oo ! RamAnuj a inst r uct ed AmudanAr t o of f er
Pr apat t hi t o Kur Esa inst ead of t o him dir ect ly f or t he pur pose of r eminding
ot her s of Kur EsA' s glor ious accomplishment s and AchAr ya Bhakt hi.
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PAASURAM 98

Having descr ibed t he gr eat ness and vaibhavam of Emper umAnAr Ramanuj a, he
appr ehends t hat t he Lor d pushes one int o t he heaven or hell depending on t he
puNya, paapams and t hen let s us suf f er again in samsaar ic af f lict ion due t o t he
enor mous sins commit t ed.
I s t her e any way t o get out of t his?
Amudhanaar himself r esponds t hat if one sur r ender s t ot he lot us f eet of
Ramanuj a, he would never ever let us down and one need not f ear .

G(ßu G«|m aea a aaai­ + G« «u naai­|L (a -
a(ßu? .em em+ CaaLa am Caa­ 2­+ au­ u|mu u|­ -
n(ßu? G«| nu Gaauaea« nu eu nu eaa ßa+
e|(ßu? aaeCu« +­ ,+ u«ßu1 enm­ ßueam ßa? (?) 98

idumE iniya chuvar kkat ht hil innam nar akilit t uch
chut umE yavaRRait h t hot ar _t har u t hollaich chuzalpiRappil
nNat umE yininNam ir aamaa Nnuchannammai namvachat ht hE
vit umE char aNamen Raal,mana mE!nNaiyal mEvut haRkE? 98

Emper umAnAr appear ed only f or our sake. I n or der t o save each one of us, he
is bor n in t his wor ld. You alone ar e my r ef uge- is enough f or him t o t ake f ull
car e of us and place us at t he f eet of Sr iman Nar ayanan. Will he place in t he
pleasur es of heaven?
Or even af t er sur r ender ing t o him, will he put in t he scor ching hell? Will he
st op t he f ur t her bir t hs due t o t he accr ued kar ma? Or will he let us cont inue
what we desir e r unning behind mat er ial pur suit s and wor ldly pleasur es as usual
f or ever ? He would never do t hat . Af t er having sur r ender ed t o him, oh mind!
Don’t ever have any doubt . Don’t l ament or have f ear .
manamE – Oh mind!
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sar aNam enRaal – sur r ender ing t o you saying “you alone ar e my r ef uge”
ir aamanuan – t he par amaachar ya who accept ed our sar anagat hi
nammai – us [ you and me]
iniya- even if we don’t want t o go, t he pleasur es of
swar gat t hil – devalokam
idum E- push int o..
innam-mor e t han we suf f er
nar akil it t u sudumE- bur n in t he scor ching suf f er ing in hell [ nar akam]
avat r ai- or t heir cont inuance of
t hollai piRappil – t he t ime immemor ial innumer able bir t hs and deat hs as animal,
plant s and humans
nadumE- be placed in t hem…[ such bir t hs]
ini, num vasat t hE- or t o our desir es
vidumE- let us go and wander as we please
mEvut haRkku naiyal- [ even if Achar yan] – HE WI LL NOT- even if he does, don’t
f eel r emor sef ul or bad t o accept t he same…as it is acahar yan’s command and
we would have t o abide. All ar e equal t o us.
Chakr avar t t hi Thir umagan said: Even if my f at her or der s: J ump int o well or
j ump int o t he f ir e. “ I am willing t o do wit h pleasur e. When he sends me t o t he
f or est , will I not go?” Similar ly, af t er t aking r ef uge at t he f eet of Ramanuj a,
what ever he says, we will have t o do. Will he do Asr it ha vir Odham? I f he asks
us t o do somet hing, or if places us somewher e, it is f or bet t er ment of our s. I t
will do good t o us, t hough it may not look or sound t o us now due t o limit ed or
no knowledge or vision. We ar e his dAsar and we would abide by what he asks
us t o do.
Will he t hen push int o t he scor ching hell?
No. he will not , by t he wor d “sar aNam enRaal”.
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I n t he 30t h ver se [ inbant nar u] and t he 34t h ver se [ enpeyvinai] nar aka
pr ast hAvam is ment ioned. The bir t h her e in t his ear t h is equivalent t o t he hell
and/ or heaven.
Num r aamanusan- wor d means our Ramanuj a- t he One whose t hinking is always
f or our welf ar e and saf et y. He always t hinks of our hit ham.. For t he pleasur e
of t he Lor d, t his iLaya per umAL has come int o t his wor ld f or saving us [ t he
dar ling childr en of Sr iman Nar ayanan] .
Don’t lament . He would never ever let us down. All t hat we want [ oh mind!] is t o
ser ve him and be wit h him.. We would always do what he inst r uct s us t o do. We
sur r ender ed t o AzhwAn due t o his inst r uct ion only.. similar ly we will do what he
want s or places us. That is t he hallmar k of being his dAsar .
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PAASURAM 99

Ok. Her e in t his lif e you would do or ser ve him what ever Ramanuj a asks you t o
do, even if he places you in heaven or hell. That ’s gr eat , But what about lif e
af t er ? Ar e you not wor r ied?
Amudhanar r esponds: Though t hose Buddhist s, j ains have achar ya bhakt hi,
t hey do not have a chance t o at t ain moksham as t heir r eligion is not vedic and
do not believe in Veda pur ushan. Our sampr adayam is not like t hose baahya
kuDhr ushTi mat hams. Those mat hams have been cr ushed by Emper umAnAr .
This is st r ict ly based on Veda Vedant ha. As per t his most t r ut hf ul
siddhAnt ham, it is BUT sur e t hat I will be blessed t o see Emper umAnAr in
Par amapadham wit h poor Na vikaasam and ser ve him t her ein as well. That is
going t o happen.

am aa auemu aaa aimu ßum amu + aau aeLßma« -
Caam am m ßaau umu + =«|m eaamu + na« uemæu -
nim aa æmu uCam n amu uae L«a + n m ni­a ßa-
Cuam am uau ,+ eu Gaauaea m«| ßuan au|« ß«. 99

t haRkach chamaNar um chaakkiyap pEykaLum t haazchat aiyOn
choRkaRRa chOmpar um chooniya vaat har um naanmaRaiyum
nNiRkak kuRumpuchey neechar um maaNt anar neeNilat ht hE
poRkaR pakam,em ir aamaa Nnuchamuni pOnt hapinnE. 99

Based on logic alone, t he Ar hat har s [ j ains] est ablish t heir r eligion. Like pEy,
t hey do not let go of what t hey t hink as t he ar gument [ t hough f alse and
soonyam] and t hey ar e bouddhas. Bot h of t hese r eligions do not owe aly
allegiance t o Vedas. Wit h t he mat t ed locks, Rudr an pr opagat ed t he moha
saast hr As, which incr eases t he t hamO guNas [ mode of dar kness/ ignor ance] ; -
all t hese r eligions ar e cr ushed t hanks t o our Ramanuj a’s gr ace and ef f or t s.
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Ever yone’s Mast er is Ramanuj a. He is like kaRpaka t r ee t hat gr ant s ever yt hing
t o what we desir e. He is Par ama udhAr ar . He blessed us wit h wonder f ul
sr isukt his like Vedant ha saar a, deepa,Sr ibhashyam et c… and hence t hose
avaidkia mat hams have been conquer ed and t r ue unpar alleled Par ama vaidika
Visht Advait a Sr ivaishnava sampr adayam is well est ablished.
em r aamaanusa muni : Our Yat hir Aj a
pon kaRpakam : golden paar ij at ha vr iksham t he ever gr ant ing t r ee like
Par amachar yan
paer ndhapin : af t er he appear ed her e in t his ear t h
t haRkach samaNar um : J ains given t o empt y ar gument s
saakkiyap pEykaLum : Saakyaas (Buddhist s) who cont est t heir gur u Bhuddha,
t hus t hey ar e pey (demons)
t haazhsadaiyOn soRkaRRa sOmabr um : Those who f ollow t he agamaas of Sivan;
t hey ar e sOmbar (lazy) because t hey do not bot her t o under st and Siva' s
limit at ions [ also because t hose agamas only ar e moha saast hr As and ar e of
t amasic guNas or nat ur e.]
sooniya vaat har um : Sankyaas who do not cont est Buddha (as opposed t o t he
ot her Saakyas ment ioned above)
naanmaRaiyum : t he f our Vedas
niRka kuRumbu : The ignoble who accept [ t hem = t he Vedas]
kuRumbusey neesar um: but misint er pr et t hem
maaNdanar neeNilat ht hE : (All t he above ment ioned) died i.e. vanquished f r om
t his ear t h [ af t er our Ramanuj a, appear ed] .
Sr ivaishnavam is not a mer e cult . I t is essent ially a philosophy which is vedic
and is based on r eligion. I t has developed dist inct ive t heological doct r ines
which ar e f ounded sound philosophical t heor ies enunciat ed in t he Upanishads.
Ther e ar e r eligions which do not have a r at ional philosophical basis. The t r ibal
r eligions, t he Paasupat ha sect s ar e of t his t ype. They pr opagat e moha
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saast hr As. All t hese ar e cr ushed by Ramanuj a as t hey ar e avaidika mat hams. A
sound r eligious syst em must be st r uct ur ed on a st r ong philosophical
f opundat ion. Sr ivaishnavism as a t heological syst em has a veer y well
est ablished philosophy and well st r uct ur ed r eligion / agamas. Because, it is
based on an out come of vedant ha as enshr ined in t he Upanishads, t he Vedant ha
sut r a and Bhagavad git A, t he pr ast hAna t hr aya.
Sr i Ut t amUr Swamy says: Ther e ar e f our gr oups of f ollower s of Bhuddha,
Tr ue Saakyas, Yogaachar an, Sowdhr andhigan, and Vaibhashikan. Except f or t he
t r ue Sankyas, t he ot her t hr ee, it seems, cont est ed and modif ied Buddha’s
t eachings. For t his r eason, Ut t amur Swamy says, Amudhanaar char act er ized
t hem as devils or demons.
I n Par amat ha bhangam, Swamy Desikan point ed out gaping holes in t he
philosophies of Saar avAka , Bhouddha, Adhvait ha, J aina ,BhAskar a-Yaadhava,
VaiyAkar aNa, KaNAda, Goudhama, MeemAmsaka, Saankhya, Yoga, and
Paasupat ha mat hams and est ablished t he super ior it y and soundness of
Visisht Adhvait ham over all of t hem. I n Par amat ha Bhangam, Swamy Desikan
also spoke about t he glor ies of Paancha Raat hr a Saast hr am and t he Svar oopam
of Pr apat t hi and showed t he way f or Moksha Siddhi.
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PAASURAM 100

Because I am now blessed wit h discr iminat or y power s [ vivEkam] , and I am now
blessed t o be dr inking t he nect ar honey f r om t he Lot us Feet of Sr i Ramanuj a,
all t hat I pr ay f or my cont inued enj oyment of t he same only f or ever . Sr i
Ut t amUr Swamy ment ions t hat t his is t he essence of t he ent ir e Ramanuj a
noot r ant hAt hi..

ßuan aCa« Cnm Ca« eu Cua« ee (+ v«aLu ßuaai­ qe a -
aau Cam| ßa« ve ( .ua n aiL ßee L,+ ni« ua­sße-
nn aiL ßee (u Gaauaea1 Gs .« m|Cma« mu +
uan a ai­ ­as,+ G«| um Cma« m aaL L uma aiLß­. |oo

pOnt hat hen Nnenchennum ponvaNt u unat hat ip pOt hil oNcheer
aamt heLi t hEnuN t amar nt hit a vENt i,nNin paalat huvE
eent hit a vENt um ir aamaa Nnucha!it hu anRiyonRum
maant hakil laat hu,ini maRRonRu kaat t i mayakkit alE. 100

Emper umAnAr E! Oh Ramanuj a! The bee- i.e. my mind r eached t he lot us f lower
of your Lot us Feet t o dr ink t he honey t hat is cool and most f r agr ant . Desir ing
of t hat alone should ar ise in mind and please do not gr ant me any ot her desir e
t o t ake it away f r om your Lot us Feet . Even if gr ant ed wit h somet hing else,
t hose who consume nect ar do not like t o eat gr ass and similar ly, my mind would
not like t o accept anyt hing else except Your Lot us f eet . I f you will, even t hat
at t it ude can be gr ant ed t o mind t o r ej ect all else except Your Lot us Feet .
Please do not show me anyt hing else…
I r aamaanusa - My Ramanuj a! Emper umAnAr E!
en nenj am ennum pon vaNdu – t his golden hued bee- i.e. my mind;
unadhu adi pOdhil – your Lot us Feet ’s [ i.e. Your ]
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oNseer aam- most auspicious at t r ibut es [ most beaut if ul and divine kalyANa
guNAs – as Honey]
t hen uNdu- dr inking t hat honey

"uRRomEyAvOm umakkE nAm At cheyvOm"
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amar ndhida- t o st ay t her e and r eside at Your Lot us Feet f or ever
vENdi- desir ing t he same
ninpaal- t o you
pOndhadhu- r eached.
Adhu E- t hat alone
eendhida vENdum- You should bless me wit h..
idhu anRi – ot her t han t his honey
onRum maandhagillaadhu – not hing else- my mind can ever dr ink..
ini – at t his st at e of mind
maRRu onRu kaat t i- please do not show somet hing else
mayakkidal- and t empt me…. [ PLEASE don’t ]
Some can never be pur ushaar t t hams; t he lowliest ones namely, mat er ial wealt h,
t he physical healt h, t he kaivalyam [ r ealizing t he j eevat hma and having
j eevat hma saat shaat hkaar am] et c should never be asked f or t o t he Supr eme
Almight y. Though He is capable of gr ant ing t he same, it is like asking a gr eat
king f or a kilo of veget ables. A vivEki should not ask f or t hese t hings t o t he
nAThan. He is Sar Veshwar an. He could gr ant even t he Highest One- namely
mOksha saamr aaj yam. One should even NOT seek mOksham t o Him. I nst ead,
one should ask f or being at Achar yan’s Lot us f eet f or ser ving him [ Achar ya] at
all t imes.. That alone should be t he one we should seek.
I n t he ver se- idumE iniya swar gat t hil- what ever you may give, and wher ever
you may place me, I would gladly accept it as it is Your agnyA.
Now, he pleads: do not show somet hing else and t empt me..
The r eason is: Being at t he Lot us f eet and dr inking t he honey t her e namely His
kalyANa guNAs.
I f along wit h t hat honey, what ever he decides t o gr ant or wher ever he decides
t o place, it is st ill accept able. So, idumE iniya swar gat t hi…but you need t o be
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t her e wit h me t her e also.. Don’t ever t ake me away f r om t hose lot us Feet ,
Ramanuj a..
Similar t o dhivi bhuvi vaa of Mukunda mala
|7|4 4l ¬ |4 4l PPlF6 4lBl
+¹T 4l +¹Tl-6T 9TlPP ·
H4¤l|¹6 Hl¹7l¹|4-7l
¬¹Tl 6 P¹T 5|9 |¬-64l|P+ °+
divi vA bhuvi vA mamAst u vAsO
nar akE vA nar akAnt aka! pr akAmam |
avadhI r it a-SAr adAr avindau car aNau
t E mar aNE' pi cint ayAmi | | 6

Her e t he King of Kolli Naadu Kulasekar a pr ays f or t he lot us f eet of t he Lor d
as Ant ima Smur it hi. Azhwaar s and Aachar yals have begged t he Lor d t o have
t hought s about HI M dur ing t heir Ant hima Pr ayaanam.
Also t his ver se of Ramanuj a nut r ant hAt hi echoes Thir uppavai 29t h ver se –
line…maRRai num kaamangaL maat r u..
uRRomEyAvOm umakkE nAm At cheyvOm- we ar e always your pr oper t y; your
dAsar s; having sur r ender at Your f eet ,we always ar e f or ser ving YOU ALONE
and none ot her t han You. For YOU ONLY, we ser ve and we ar e subser vient t o
only You.
maRRai nam kaamangaL maaRRu- KaNNA! Please bless us not t o have any ot her
desir es in our hear t ot her t han ser ving your f eet at all t imes unint er r upt edly
and f lawlessly.
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PAASURAM 101

Only af t er get t ing r id of t he kar mic diseases, and get out of t he pr akr it hi
sambandham, only t hen can one at t ain t he unint er r upt ed ser vice and enj oyment
of Achar yan Thir uvaDi and Per umAL Thir uvaDi. Why did he not ask f or t he
r emoval of t hese kar mic diseases t hen? Her e is t he r esponse- per haps.

uma æu Gme|2« e­ ­|m|­ µe (+ uaiumm aia -
sma æu u|me|m|­ + ßaa« m|m e« 2«+ smaam m|-
vma Caae ( n­ æu Gaauaea1 e« ms v« 2«æ« «|+
nma æu .ea a æ Gs Gma Ca« ua ,+ n­ ­ea e« mu enn ßa.
|o|
mayakkum ir uvinai valliyiR pooNt u mat himayangit h
t huyakkum piRaviyil t hOnRiya ennait h t huyar akaRRi
uyakkoNt u nalkum ir aamaa Nnucha!enRa t hunnaiyunni
nNayakkum avar kki t hizukkenpar , nallavar enRumnNaint hE (101)

That which gr ows t he aj nAnam; t hat which immer ses us in t he ocean of
samsaar ic af f lict ions; t hat which pushes me int o t he dar kness of ignor ance –
i.e. t he bir t h in t his pr akr it hi- is wher e I am bor n. Removing t hese kar mic
diseases and saving me is what Emper umAnAr is upt o. – Thus I ut t er ed in
pr aise of your pAvanam- t he abilit y t o r emove t he paapams. Ther e ar e ver y
many who immer se t hemselves in your kalyANa guNAs at all t imes and ar e
r esplendent wit h achar ya bhakt hi. My singing in pr aise of you only belit t les
your glor ies. Wher e am I and wher e ar e t hey!- is t he meaning t o be
int er pr et ed.
mayakkum ir u vinai – t he cause f or ignor ance and
aj nAnam- kar mic diseases- puNya paapams
valliyil pooNdu- ent r apped in t he cuf f s of samsaar ic af f lict ions
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mat hi mayangi t huyakkum piRaviyil– buddhi aj nAmam gr ows in t hese bir t hs
t hOnRiya ennai- bor n in such bir t hs f r om t ime immemor ial
t huyar agaRRi – r emoval of all t hese kar mic diseases and f ut ur e bir t hs in t hese
samsaar ic wor ld;
uyakkoNdu- saving me
nalgum- blessing me and loving me so endear ingly
ir aamaanusa- is Ramanuj a only.
enRadhu idhu – t hus when I ut t er f or having r emoved my paapams and saved
me – in pr aise of Ramanuj a [ is not hing compar ed t o]
unni unni- immer sing oneself again and again t hinking of Ramanuj a,
enRum naindhu- melt ing in t heir hear t s always t hinking of Achar yan
nayakkumavar r ku- desir ously t alk about him
izhukku aagum – t his [ my pr aising you] belit t les such glor if icat ions of t hose
mahAt hmAs who ar e ar dent sishyas and who shine wit h achar ya bhakt hi
enbar nallOr - scholar s and elder s will t ell.
Gr eat scholar s, pr ime sishyas, or dinar y disciples ever yone immer ses
t hemselves in t he enj oyment of Sr i Ramanuaj char ya’s divine dhivya mangaLa
vigr aham – t he most beaut if ul Thir umEni, his kalyANa guNAs et c.. I f t hey ever
t hink in bet ween about t he r eoval of t heir paapams, and t he Sr ivaikuNt a
pr aapt hi and wonder if Achar yan’s avat hAr am is f or t hat alone- t hen it
becomes t he t opic f or mocker y as it belit t les achar yan’s glor ies. Hence it is
bet t er t o f or get t hose bypr oduct s and concent r at e and f ocus only on achar ya
anubhavam and not hing else. Not t hat t hose ar e NOT r equir ed. They indeed
ar e and t hat is t he main cause f or sur r ender ing t o achar yan’s lot us f eet . But
once one r ealizes t he achar yan’s glor ies, t hen one can NOT t hink of anyt hing
else.
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PAASURAM 102

I mmer sing oneself in achar ya anubhavam does not mean t hat one should never
ever t alk or do…Emepr umAnAr is shining wit h t he most br illiance and gr eat
vailakshaNyam and seeing and enj oying t he same would nat ur ally br ing t he
sense or gans t o bur st out wit h t he exper ience and expr essions as anubhava
par eevaaham. Thinking of some ot her f r uit s, one should not leave such an
enj oyment of anubhava par eevaaham is t he inner meaning her e.

enæu u«u v« æem a2m v« «|,+ e« naGmn seu -
qm« Gaauaea« + e« m .eua æu + .me|2«ßm« -
eaæu Caamu ae amai(m aaea aL­ ueL=u +
eemu Ga«|­ ,+ v« ee eu e« ua­ e« ema nasße? |o?

naiyum manamum kuNangaLai unni,en naavir unt hem
aiyan ir aamaa nuchanen Razaikkum ar uvinaiyEn
kaiyum t hozumkaN kar ut hit uNG kaaNak kat alput aichooz
vaiyam it hanil,un vaNmaiyen paalen vaLar nt hat huvE? 102

My Swami! Emper umAnAr E! Ramanuj a! My mind melt s t hinking and
cont emplat ing of your most wonder f ul kalyANa guNAs. My t ongue sings in
pr aise of you ut t er ing “you alone ar e my r elat ion”. I t calls you and enj oys
ut t er ing your divine name again and again. My limbs t hat have been commit t ing
lot s of ot her act s ar e now per f or ming anj ali t o you. My eyes always wish t o see
your dhiva mangaLa f or m. I n t his vast wor ld sur r ounded by t he ocean, when
t her e ar e so many people, You have blessed me on your own accor d due t o Your
par ama audhAr yam.
manam un guNangaLai unninaiyum – My mind immer ses it self in your kalyANa
guNAs and melt s cont emplat ing at t hem.
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en naa ir undhu em iyan r aamanusan enRu azhaikkum- My t ongue addr esses
Ramanuj a Thir unaamam lovingly.
ar uvinaiyEn – t his sinner – due t o var ious paapams t hat I had commit t ed
kai yum t hozhum – t hose hands now per f or m anj ali
kaNN kaaNa kar udhidum- eyes love t o see you always
kadal soozh vaiyam adhanil – in t his ear t h sur r ounded by oceans
en paal- of all t he people – on me- such a dayA has been shower ed
un vaNNmai vaLar ndhadhu – Your vailakshaNyam or your
par ama audhAr yam – why did it f all on me? What could be r eason.. [ only due t o
par ama dhayaaLu guNam]
I n t he f ir st of t he above t hr ee paasur ams, [ 100t h ver se] AmudhanAr t alks
about his mind being engaged in t he enj oyment of t he auspicious at t r ibut es of
his AchAr yA. Her e, he also pr ays f or t he boon of f r eedom f r om ot her
dist r act ions. I n t he second of t he t r iad, AmudanAr seeks t he boon f or his
t ongue t o be engaged in t alking about t he Vaibhavam of his Achaar yA. This is
ut t ama kalpam f or a devot ed disciple. I n t he t hir d paasur am of t his gr oup,
AmudanAr moves f r om manas, Vaak t o t he kaayam (hands, eyes et al).
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PAASURAM 103

The sense or gans have t ur ned t o enj oy Ramanuj a and it is due t o t he j nAnam
t hat he has blessed us wit h. The enemies or hur dles f or t hat j nANam ar e t he
kar mic diseases t hat have been r emoved by such a j nAnam and his gr ace. I n
t he dhyAnam of Ramanuj a, it is equal t hus t o Nar asimhan’s dest r uct ion of
Hir aNyakasipu ef f or t lessly [ as Ramanuj a has dest r oyed t he paapams] .

ema n a Cem ßaau uLm a­ q« +m ,+ .« m eamee« -
aima n a+ Cua« sau aiu|a ae« + a a a aiu um|Camn s-
e|2mn ai(u ain ea Gaauaea« e« a« Cum e|2«ßnam +
a2mn s n­ ma«u .m|a a«« + eam|­ a«|Cm« «ße. |o3

vaLar nt haveNG kOt a mat angalon Raay,anRu vaaLavuNan
kiLar nt hapon naakam kizit ht havan keer t ht hip payir ezunt hu
viLaint hit um chint hai ir aamaa nuchanenRan meyvinainNOy
kaLaint hunan j ~naanam aLit ht hanan kaiyiR kaniyennavE. 103

I n or der t o bless Bhakt ha Pr ahalada, t he Lor d appear ed as Nar asimha and
gr ew so f er ociously wit h anger t o dest r oy Hir aNyakasipu. He t or e open t he
chest of Hir aNyakasipu ef f or t lessly and killed him t o save his pr ime disciple.
This Nar asinga moor t hy’s glor ies ar e f ur t her gr owing in t he f er t ile f ield of
Par amchar ya Ramanuj a’s hear t . The kar ma bandhams due t o t his sar eer a
sambandham and t he samsaar ic sor r ows t her eby ar e r emoved by t his most
mer cif ul Ramanuj a who is Par amadhayALu. I t is dist inct ly visible and cr yst al
cl ear t hat hi s gr ace and t he j nAnam [ about j eevat hmA
and it s et er nal r elat ionship t o t he Lor d] t hat he has blessed me wit h is t he
r eason f or t he r emoval of all my paapams. My love f or him is t he iot a of what
he has done t o me so mer cif ully.
anRu – dur ing t hat day- when Pr ahlada was t r oubled and t or t ur ed
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vaLar ndha –t hat gr ew due t o t he apachar am commit t ed t o his ar dent devot ee
who had pr ayed f or Him always
vemkOpam – wit h t he t er r if ic anger
madangal onRu aay-came out t he most br illiant Nar asimhan
vaaL avuNan – Hir aNyakasipu wit h his swor d and spear
kiLar ndha- r ose t o f ight
pon aagam- and his st r ong chest was
kizhit t havan – t or n open wit h His [ Nar asimha’s] shar p nails- such gr eat est
Nar ayanan’s
keer t t hi payir yezhundhu- t he f ields of His keer t t hi began t o f lour ish
viLaindhidum – in t he f er t ile place of
chint hai Ramanuj a – t he hear t of Par amAchar ya Ramanuj a
ent han mey vinai nOi – t he kar mic diseases t hat linger in my sar eer am
kaLaindhu- ar e r emoved f r om t he r oot s
kaiyin kani ena- visibly blessed me
j nAnam aLit t hanan- wit h par ipoor Na j nAnam
Emper umAnAr always cont emplat es on t he glor ies of t he Lor d in his hear t and
t hat is t he f er t ile f ield wher e such glor ies of t he Lor d gr ow and t her eby
manif est ever ywher e. For t he f ield t o gr ow in t he hear t - t he hur dles ar e:
kar mic diseases. The weeds t hat have gr own ar ound st ar t t o engulf t he whole
f ield and eat t he same f or t he dest r uct ion. Thus t he weeds ar e t o be r emoved.
Br ahmaj nAnam was not bor n and hence UpakOsala t he sishya r ef used t o eat
when Achar ya pat hni asked him t o eat .
bhahavO mE nAnAt hyayA: kAmA: | vyADhibhi:
pr at hipoor NO(S)smi | nAhamSishyAmi…
kAmam, kRodham, et c ar e t he r easons f or t he dest r uct ion –says Upanishad
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her ein. Thus vishaya moham [ desir e af t er
sensual pleasur es] and t he diseases ar ising
out of t hem ar e int egr at ed. Vishayam leads
t o visham [ poison] f or our dest r uct io. Such
samsaar ic af f lict ions ar e r emoved f r om t he
j nAnam about t he J eevat hma and it s et er nal
r elat ionship t o t he Lor d as His et er nal
ser vant and being nit hya nir oopadhika
ananhaar ya sEshan and vi vEkam
[ discr iminat ion] .
Such j nAnam is blessed t o us and gr ant ed t o
us by t he most mer cif ul Achar ya and his
sadupadEsam. I t is cr yst al clear t hat only
such j nAnam is t he r eason f or all t he clar it y
and subsequent t o per f or mance of Pr apat t i
at t he lot us f eet of achar yan.
Thus, like t he hear t of Pr ahalada, Ramanuj a’s
hear t also had t r emendous bhakt i f or Lor d
Sr iman Nar ayanan and t he glor ies of t he
Lor d begin t o gr ow in all ot her s’ hear t s as
well t her eby due t o t he gr ace of Ramanuj a.
"pon aagam kizhit t havan"
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PAASURAM 104

The j nanAm given by Ramanuj a is cr yst al clear ; her , f ur t her , AmudhanAr
explains as t o what he pr ays f or .

eam|­ a«|Cm« «a + ae e2«a aaL La aa|eu ,+v« a« -
Cum m|­ u|mm aim a a« m| ßee L­« ma« ,+niama -
Caam m|­ aiLa aieu ßaaaie|e ßaa|eu Ge emm n +
Cam m|­ aa|u u« + Gaauaea1 e« Camm Caae Lß­1 |o4

kaiyiR kaniyennak kaNNanaik kaat t it h t har ilum,unRan
meyyiR piRangiya cheer anRi vENt ilan yaan,nir ayat h
t hoyyil kit akkilum chOt hiviN chEr ilum ivvar uLnee
cheyyil t har ippan ir aamaa Nnucha!en chezungoNt alE! 104

Like t he dense dar k clouds t he Par amOdhAr ar – t he most benevolent achar yan,
t he most mer cif ul, Par ama dhayALu Ramanuj a! Though you have gr ant ed us t he
Lor d’s lot us Feet himself so easily accessible f or us and so easily at t ainable
due t o your dayA on us, I do not seek t o sing in pr aise of anyt hing else except
your kalyANa guNAs and your dhivya sowndhar yam. You need t o bless me f or
t he same only. And if I wer e blessed wit h t hat , r egar dless of whet her I am in
t his dir t y t r ench or in t he most blissf ul Sr ivaikunt am, or wher ever it may be; I
would st and f ir m. Else, wher ever I am, I won’t sur vive.
r aamanuj a- Emper umAnAr E!
en sezhu koNdalE – my most endear ing dar k hued r ainy laden cloud like Par ama
dhayALu!
kaNNanai – t hat most beaut if ul Lor d Kut t i KaNNan
kayil kani yenna – is br ought t o me so easily at t ainable [ by your gr ace]
kaat t i t hair ulum- even if Kut t i KaNNan is shown and given t o me by you
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st r aight away by your self [ in f r ont of my eyes r ight now]
unt han meyyil piRangiya seer anRi yaan vENdilan- ot her t han Your kalyANa
guNas t hat glow in you and t he shining t hir umEni sowndhar yam, I do not seek
anyt hing else. [ how long like t his- if you ar e asking]
Nir ayam t hoyyil kidakkilum- even if I am deep int o t he scor ching valleys of t he
hell OR
sOt hi viNN- t hat Par amj yOt hi – Sr ivaikuNt am- t he ever Blissf ul, most glowing
and shining and r esplendent wor ld [ t heLi visumbu Thir unaaDu]
sEr ilum- even if I r each t her e
nee- devar eer – You
e ar uL- should bless me only…f or me t o enj oy and have achar ya anubhavam
alone…
seyyil dhar ippan- if you do t hat , t hen only will I sur vive. Else, I will per ish.
I need t o be blessed by your self t o sin, enj oy t he most wonder f ul kalyANa
guNAs of your s and t he beaut if ul Thir umEni of your s at all t ime and under all
cir cumst ances. Please bless me t he same.
Though NammaazhwAr blessed t housands of pasur ams [ ver ses] on KaNNan
showing KaNNan t o us, his pr ime and ar dent sishya Sr i Madhur akavi AzhwAr
declar ed t hat he would not want or know anyone ot her t han his achar yan Sr i
Sat akopa [ Swami Nammazhwar ] . kaNNinun chiRut haambinaal …t henkur hoor
nambhi enRakkaal aNNikkum amudhooRum en naavukkE.
For him j ust by mer e ut t er ance of Sat akopa name is sweet ening. Similar ly f or
me – Thir uvar angat t hu amudhanAr , Swami Ramanuj a alone is what is endear ing
and sweet ening. My desir e is t o enj oy only his kalyANa guNAs. He is like t he
cool, dense dar k clouds and is hence impar t ial and so mer cif ul.
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PAASURAM 105
The anubhavam of Emper umAnAr is gr ander t han t hat of Emper umAn – you
ment ion. I s it a f act or it is j ust your mOham [ love] f or His Holiness Sr i
Ramanuj achar ya?

Camn aieau uam aL­ ae sm|­ uam« + aimeLa a u -
e|mn aimu uaa Cnm ai­ + ßue n­ ma«|,+ n­ ßeaima am -
Caamu aimu uaa« Gaauaea2«a Caamu Cua|ßmaa +
emn aieaa s .(u GLu + .Lßmea æ Gmu u|Lßu. (?) |o5

sezunt hir aip paaRkadal kaNt huyil maayan t hir uvat ikkeez
vizunt hir up paar nenj il mEvunan j nAni, nalvEdhiyar kaL
t hozunt hir up paat han ir aamaa Nnuchanait h t hozumper iyOr
ezunt hir ait h t haat um it amat i yEnuk kir uppit amE. 105

Emper umAnAr Sr i Ramanuj achar ya shines wit h par ipoor Na j nAnam and bhakt i
t owar ds t he Lor d’s Lot us Feet and is r esiding in t he hear t s of all t hose who
immer se t hemselves t he most wonder f ul kalyANa guNAs of t he Lor d Sr iman
Nar ayanan; who is having His yoga nit hr A in Thir uppARkadal [ Milky ocean[ ,
sur r ounded by noisy and dense waves; Emper umAnAr ’s lot us f eet ar e
wor shipped by t he vedic scholar s; For me- t he place I would like t o st ay is
wher e such gr eat est bhAgawat has live, who always ut t er Ramanuj a
t hir unaamam and who, wit h t he divine wonder f ul anubhavams and goose
pimples, pr ost r at e at t he f eet of Emper umAnAr Ramanuj achar ya.
sezhum t hir ai paaRkadal – I n Thir uppARkadal [ Milky ocean] f ull of dense waves
kaNN t huyil – having His yoga nit hr A
maayan- t he most wonder f ul and myst er ious Lor d Sr iya:Pat hi Sr iman
Nar ayanan whose only concer n was on pr ot ect ion and saving t he J agat h
[ Univer se] ;
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t hir uvaDi keezh – t he Lot us f eet [ of Sr iman Nar ayanan]
vizhundhir uppaar – t hose who wor ship [ t he Lot us Feet of t he Lor d]
nenj il mEvum nalj nAni – He is a gr eat j nAni; He is our dear est achar ya- like
t hat t hese devot ees of t he Lor d t hink [ about Ramanuj a] in t heir minds-
nalvEdhiyar gaL t hozhi t hir u paadhan I r aamanusan– t he Lot us Feet of Sr i
Ramanuj achar ya- wher e gr eat vedant hic and vedic scholar s f all at and pay
t heir obeisance;
t hozhum per iyOr – such gr eat est achar ya Ramanuj a is sought af t er and
wor shipped by t hese bhAgawat has [ mahaans]
yezhundhu ir ait t hu aadum idam – such gr eat est mahaans j ump wit h j oy of
having been and being wit h Ramanuj a and pr aise him wit h f ull voice and ecst asy;
dance singing his glor ies and t hat is t he place wher e adiyEn [ I ] would like t o
ir uppidam- st ay
Thir uppaRkadal is t he moola st hAnam f or all vibhava avat hAr ams. Those who
ar e able t o go t her e and pay t heir obeisance and f all at His Feet ar e only f ew
Devas, deva r ishis, Sage Vyasa, Sanaka muni e al. Even in t heir minds, our
Par amchar yan Ramanuj a is kept and r ever ed.
KaNNan pr aises Veda Vyasa f or his compilat ion of Br ahma soot hr am. For my
Br ahma sut r a which is based on Vedas and Upanishads, our Ramanuj a has
br illiant ly wr it t en t he most unambiguous and wonder f ul comment ar y exact ly
r ef lect ing what I had in mind in his Sr i Bhashyam…- admir es Veda Vyasa and
keeps Ramanuj a always in his hear t wit h f ull of love.
When t he Tr ut hf ul saint appear s, t he whole wor ld would pay t heir pr aNamams.
The wor ld will also pay it s at t ent ion mor e t o t he God and immer se it self in
bhakt i t owar ds t he Lor d.
Such Ramanuj a is also wor shipped in Sr ir angam and ot her divya desams, by
vedic scholar s and gr eat mahaans f locking t o him. The bhAgawat has and
disciples j ump wit h j oy ut t er ing his name and enj oy dancing and singing his
glor ies. Wher ever t hey sing, wher ever t hey dance, I would like t o go and j oin
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t hem in t heir celebr at ion and pr aises. I would also dance and sing. I t need not
be a t emple or divya desam. Wher e such BhAgawat has r eside, and celebr at e, I
would like t o r eside and j oin t heir celebr at ions. Hence t hat is t he Divya Desam
f or me.
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PAASURAM 106

I n t he last ver se- he had explained as t o wher e he would like t o st ay. Her e he
explains which place is endear ing t o Ramanuj a in whose hear t t he Lor d r esides.

Gmu u|Lu eeæn au ßem aLu + ua­|mm ßaa2­Cm« eu -
Cuamu u|Lu + uamea æ e« ua n­ ß­aa ,+ .ee a« C«a( en s-
Gmu u|Lu uam« Gaauaea« u«a s+ G« m .e« en s-
Gmu u|Lu + e« a« Gama sm ßm a«a æ G« umße. (?) |o6

ir uppit am vaikunt ham vEngat am maalir unchOlaiyennum
por uppit am maayanukkenpar nallOr , avai t hannot uvant hu
yir uppidam maayan ir aamaanusanmanat ht hinRavanvant hu
yir uppidam enRan it hayat ht huL LEt hanak kinpuRavE. 106
Sar vEshwar an, Sar vagnan, Sar va shakt han, Sar va vyApakan, Ubhaya vibhoot hi
nAThan, t he most wondr ous Lor d Sr iman Nar ayanan [ who is f ull of innumer able
auspicious at t r ibut es and who is devoid of any imper f ect ions] on His own
accor d r esides in t he divine places namely Sr ivaikuNt am, Thir uvEnkat am,
hir umaalir unchOlai, et c., - t hose mahaans say who ar e awar e of t he I swar a
t at t vam and sampr adayam. Along wit h all divye desams wit h t heir f ullest
glor ies and in all par apher nalia t he Lor d comes and st ays in t he hear t of Sr i
Ramanuj achar ya. Such gr eat est Ramanuj achar ya has come now and r esided in
my hear t .
nallOr – t hose who ar e awar e of Tr ut h and saast hr As [ say t hat ]
vaikunt ham – Par amapadham
vEnkat am – Thir uvEnkat am
maalir unchOlai – Thir umaalir unchOlai
ennum – such
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por uppu idam – places / Divya Desams
maayanukku ir uppidam enbar – These ar e all t he r esidences [ ugandhar uLina
idam] of Sr iman Nar ayanan;- [ t hey] say avai t hannodum maayan vandhu- along
wit h t hose divya desams, Sr iya: Pat hi comes
ir uppu idam - and r esides;
ir aamaanusan mat t hilaam – in t he hear t of Ramanuj a
avan t hannku inbu uRa – I n or der t o blissf ully enj oy
inRu ir uppu – t o r eside now [ and her eaf t er ]
idam en t han – in t his place on his own accor d and t hat is my
idhayat t hu uL – hear t ’s cavit y..
Fr om Par amapadham t he Lor d descended t o Thir uvEnkat am and on t he way He
st ooped at Soor ya maNdalam et c.. Fr om t he Thir uvEnkat am t ill
Thir umalir unchOlai Divya Desams, t her e ar e ver y many divya Desams wher e
t he Lor d r esides on His own accor d. The most wonder f ul lor d, maayan r esides
in all of t hem in f ullest glor ies blissf ully. Ramanuj a visit s each of t hese places
and enj oys t he dar shan of t he Lor d in all of t hese Divya Desams. One Divya
Desam per umAL can not be enj oyed in t he ot her Divya Desam as t hat would be
a dif f er ent dar shan wit h anot her Divine name. But all t hese Divya Desams in
ent ir et y ar e housed in t he hear t of Ramanuj a. The Lor d r esides in his hear t in
f ull glor ies. Thus t he Lor d along wit h t he divinit y of all divya desams shows
Himself in t he hear t of Ramanuj a.
I n such glor ies, when t he Lor d r esides in Ramanuj a’s hear t , [ because of
Ramanuj a’s gr eat ness and bhakt i f or t he Lor d] , Ramanuj a himself chooses t o
r eside in my hear t on his own accor d [ t hough I am not qualif ied] . That is t he
gr eat ness of Par amachar yan Sr i Ramanuj a. My mind always cont emplat es on
him.
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PAASURAM 107

Ear lier , Emper umAnAr chose t o st ay wit h all glor ies of Divya Desams in my
hear t . This j nAnam even af t er at t aining Par amapadham may linger as well.
Ther e is no doubt about it . Because of my kar ma vasans and accr ued kar ma,
even if I get ver y many f ut ur e bir t hs, I only pr ay f or t his const ant t hought on
Emper umAnAr . Not j ust t hat . I n all such bir t hs, wher ever t her e ar e mahaans –
wit h you- as you ar dent sishyas and gr eat bhAgawat has, I should be blessed t o
ser ve t hose mahaans as well and such t hought s should ever r emain in my hear t .
My mind should be f looded only wit h such t hought s. I f t hat happens, t hat
would be even gr ander t han t he anubhavam at Sr ivakuNt am- says in t his ver se.

G« um m a ­a s Gaauaea,+ e« mu ee e|La su -
e« um m ßnam + vL­ ßaamu u|mn s Gmn s+ ee ea|m-
s« um m e m|eu Caa­ ees q« me (+ v« Caae La aL ßa-
.« um m Gma æu uL,+ e« 2« .a ai .m æ .L u(a ßa. (?)
|o1
inpuRRa cheelat h t hir aamaa nucha,enRum evvit at ht hum
enpuRRa nOyut al t hORum piRant hiRant hu eNNar iya
t hunpuRRu veeyinum cholluva t honRuNt un t hoNt ar _kat kE
anpuR Rir ukkum pat i,ennai yaakkiyaNG kaat pat ut ht hE. 107

Such lowliest one- myself - in whose hear t , you have come on your own accor d
and have come t o st ay and consider ing t hat as t he gr eat enj oyment , you r elish
as well…oh Ramanuj a! Such a sowseelya saagar aa! Ther e is one t hing t hat I
would like t o t ell…Please per mit me t o say t his. What is t hat ?- even if I am
dest ined t o get f ur t her cycles of bir t h and deat h ver y many t imes, f illed wit h
gr ief , diseases, in each body, and per ish, - in spit e of all t his, all t hat I plead t o
you is: Please make me r emain af f ect ionat e t o only your disciples and devot ees
at all t imes, at all places and under all cir cumst ances. That is t he only goal I
want .
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inbu uRRa – wit h f ull of love and pr eet hi;
seelat t hu – most kalyANa guNAr Navan [ wit h most auspicious at t r ibut es]
I r aamanusa! Oh Ramanuj a!
solvadhu onRu unDu – t her e is only one t hing t hat adiyEn wishes t o plead t o
you; [ and t hat is]
enRum- at all t imes
e idat t hu- under all cir cumst ances and in all places
enbu uRRa nOi- t he diseases connect ed t o t his body [ f ull of bones]
udal t hORum- bor n in such bodies [ again and again]
piRandhu iRandhu – being bor n and dead again and again;
eNN ar iya- innumer ous
t hunbu uRRu- suf f er ing in each one of such bir t hs ver y many t imes
veeyin um- [ even if I ] per ish wit h all such suf f er ing;
un t hoNdar kat kE- only t o your disciples and devot ees alone
anbu uRRu- wit h love and bhakt i f or t hem alone
ir kkumpadi- t o r emain like t hat
ennai aakki – make me so;
angu – t o such discplies and devot ees
aaL padut t hu- [ make me] ser ve t hem always.
I t is bet t er not t o get any f ur t her bir t hs at all. But even if I am dest ined t o
get , it is bet t er if I am blessed t o have no diseases at all and be healt hy in
mind, hear t and body; At least , I can ser ve t he devot ees of Your s wit h j oy and
f ull vigour . But if I am down wit h t r emendous bodily suf f er ing due t o kar mic
diseases, and I end up suf f er ing bir t h af t er bir t hs, even t hen, if I can ser ve
t he disciples wit h ecst asy and j oy, I can f or get my suf f er ing and be happy.
Such desir ous me, shouldn’t I be given an oppor t unit y t o ser ve t he sishyas of
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your s at all t imes, and under all cir cumst ances? Please bless me wit h t hat r ight
f r om t his t ime onwar ds.
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PAASURAM 108

The limit less wealt h Bhagavat h, BhAgawat ha, Achar ya kaimkar ya is possible
only wit h par ipoor Na anugr aham of Per iya Pir aaTTi Sr i Mahalakshmi.
That is why Amudhanaar st ar t s of t he ver ses wit h poomannu maadhu
por undhiya maar bhan.. Nammazhwar per f or ms sar anagt hi t o Dhivya Dampat hi..
wit h his wonder f ul ver se,..
"agalagillEn iRaiyum enRu alar mEl mangai uRai maar bhA!
Pugal onRu illaa adiyEn nin adikkeezh amar ndhu pugundhEnE".
She along wit h Per umAL is t he Par at hvam and t he Eka sEshi f or us. Eka
Seshit vam r ef er s t o bot h Sr i Devi and Bhagawan t oget her as t he means and
t he goal (upAyam and Upeyam )
Sr i MahAlakshmi has got all t he at t r ibut es, t he t hir umEni, it s specialt ies, t he
kalyANa GuNAs, which t he Lor d likes always; Not even a second, she get s
separ at ed f r om t he Lor d; Blemishless; t he pat t amahishi of dEvAt hi dEvan; t he
mot her f or t he enir e univer se; and my mot her t oo; Such gr eat est mot her Sr i
mahAlakshmi- I , who has no ot her shelt er or pr ot ect or , t ake r ef uge at her
lot us f eet . – says Ramanuj a who immer ses himself in Nammazhwar ver ses.
All saast hr As and pr amANams t hat declar e about t he Lor d ar e equally
r ef lect ing on Pir aaTTi also.. whenever and wher ever t he Lor d per vades and
what ever f or m t hat He t akes in Par a, vyooha, vibhava, haar dha and ar cha
r oopams, Pir aaTTi is wit h Him insepar ably as She is nit hyaanapaayinee.
Yamunna, Ramanuj a muni have declar ed t his in t heir wor ks.
That is t he ver y pur pose Ramanuj a per f or ms his sar anagat hi on a Panguni
Ut t hir am day in f r ont of Sr i Ranganayaki and Sr i Ranganat han. .
Ramanuj achar ya, r equest s t he Mot her in Sar aNAgat hy Gadyam, addr essing
Her wit h Her all auspicious qualit ies wit h which she sur passes Her Consor t
even. She commands t he Nit hya sur is, like Anant ha, Gar uda, Vishvaksenar et al
f or kaimkar yams. She inst r uct s even Devendr a, Br ahma Rudr an and ot her
devas. Not only t hat . She is t he Mast er even f or t heir spouses – say
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Yamunachar ya in Chaut hsloki.

"t hennar angan aNi aakamannum pangaya maamalar paavai"
Ramanuj achar ya sur r ender s t o t his Supr eme Divine Mot her (Deva Deva Divya
Mahishi), as t he Mot her of t he Univer se (akilaj aganmaat haa) ; but immediat ely
adds.. "my Mot her ' ' (asmadh maat har am). I ndeed, her compassion is unlimit ed.
[ padmapr iyE, padmini padma hast hE viswapr iyE, vishNu manO(S)nukoolE. . t vad
paadha padmam mayisannidat t vaa. ]
Hence Amudhnaar pleads now t o Per iya Pir aaTTi Sr i Mahalakshmi f or Her
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blessing him t o have t he Lot us Feet of Ramanuj a always on his [ amudhanaar ’s]
head. Or if we t ake r ef uge at t he f eet of Ramanuj a, we would also be blessed
t o pr aise Pir aaTTi and be at Her Lot us Feet . That would f et ch us t he Lor d’s
Lot us f eet as well [ as ment ioned in t he f ir st ver se of Ramanuj a noot r ant hAt hi]

.m am­ uam em­ Ca« «am a« ,+ .e| .au« eu -
um am uau­a + uaeeemu ßuam msu + ua aiCm­ ­au -
am aim Ca« «a aeua s Cnm ßa1 nu a2­ u|eaßm+
Cuam aim a a a ai+ Gaauaea« .Fu µu« «ße. (?) |o8

angayal paayvayal t hennar angan,aNi aakamannum
pangaya maamalar paavaiyaip pORRut hum pat ht hiyellaam
t hangiya t hennat h t hazait ht hu nenj E! namt halaimisaiyE
pongiya keer t ht hi ir aamaanusan adip poomannavE. 108

oh mind! Similar t o t hose who ar e desir ous of placing t he lot us f lower of t he
divine f eet of Ramanuj a’s f or ador ning t heir heads, we would also desir e t o
ador n our heads and in or der t o get t hat bliss, all t hat we need t o do is: t o hold
ont o t he divine lot us f eet of t he most compassionat e Mot her Per iya Pir aaTTi
Sr i Ranganayaki t he divine consor t of Lor d Sr i Ranganant ha of t he most
beaut if ul Sr ir angam divya desam, sur r ounded by t he f er t ile f ields f ull of
wat er s.
nenj E- my mind!
pongiya keer t t hi – t he ever gr owing f ame and vaibhavam of
ir aamaanusan – Ramanuj a’s
adi poo – Lot us Feet
num t halai misai- on our heads
pat t hi ellaam t hangiyadhu – Bhagavat h, bhAgawat ha, achar ya bhakt i ar e all
r esident
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ir AmAnusa muni
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enna- [ ever yone should be] pr aising so;
t hazhait t hu manna- [ like t hat it ] should ever gr ow and gr ow and such a st at e
should pr evail always; [ or because it has gr own so]
am kayal pay vayal- t he beaut if ul f ishes j ump wit h j oy in t he f er t ile f ields of
t hen ar angan – Lor d Ranganat han of Sr ir angam
aNi aagam- in His divine chest
mannum- t he one who r esides t her e per manent ly
pankayam maa malar –bor n out of lot us f lower
paavaiyai – Per iya Pir aaTTi
pOt r udhum- Let us pr aise Her glor ies and pr ay t o Her , t he most mer cif ul and
most compassionat e Mot her .
I f we place t he lot us f eet of Ramanuj a’s on our heads always, we would be
cer t ainly be blessed wit h Bhagawat h, BhAgawat ha and Achar ya bhakt i gr owing
int ensely in us.
sr avaNam keer t t hanam smar aNam paadha sEvanam |
ar chanam vandhanam dAsyam sakhyam aat hmaniVedhanam | |
t her e ar e t hus dif f er ent kinds of bhakt hi [ devot ion] and all of such bhakt i
would come and apply her e as well. J ut s like pr aying t o and t aking r ef uge at
Achar yan in or der t o get bhakt i f or Emper umAn – t he Lor d Sr iya: Pat hi Sr iman
Nar ayana, one can also pr ay t o t he Divine Lor d Sr i Ranganat han t o bless us
wit h achar ya bhakt i and be at t he f eet of achar ya f or ever . Gr ander and mor e
appr opr iat e is t o plead and pr ay t o t he most mer cif ul Mot her – Sr i Mahalakshmi
who is t he compassion per sonif ied. Wit hout any pr ayer , t her e cannot be any
f r uit s. Hence we have pr ayed t o and pleaded Pir aaTTi, t he f r uit s ar e sur e t o
be at t ained. Ther e is no doubt about it .
ankayalgaL- t he beaut if ul f ishes- ar e t he devot ees and bhAgawat has who
never ever leave t he Sr ir angam Divya Desam.

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THANKS NOTES

This ver se concludes t he 108 ver ses of Ramanusa noot r ant hAt hi. I t is
asmadhAchaar yan par ama kr upai t hat adiyEn could somehow complet e t he
same. Anyt hing f ound good in it , is ent ir ely due t o t he most br illiant
comment ar ies of Sr i Ut t amUr Swami and of Sr i Pr at hivadhi Bhayankar am
aNNan Swami and t he sweet divine chast e t amil pasur ams of Amudhanar ’s. All
er r or s, mist akes and f ault s ar e ent ir ely due t o my lack of under st anding.
Thanks t o ever yone f or t he pat ience and const ant encour agement .
Emper umAnAr Thir uvaDigaLE Sar aNam
Thir uvar anagt t hu amudhanaar Thir uvaDigaLE Sar aNam

Namo Nar ayana
dAsanu dAsan



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