ThirupaanAzhwaar’s

MunivAhana Bhogam
Annotated Commentary in English By:
Oppiliappan KOil
Sri VaradachAri SaThakOpan
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CONTENTS

Introduction to Munivaahana Bhogam 3
Paasuram 1 15
Paasuram 2 16
Paasuram 3 17
Amalanaadhipiraan: Taniyan 1 19
Taniyan 2 20
Paasuram 1 21
Paasuram 2 23
Paasuram 3 25
Paasuram 4 26
Paasuram 5 27
Paasuram 6 29
Paasuram 7 30
Paasuram 8 31
Paasuram 9 33
Paasuram 10 34



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. ïI>.
. ïImte ramanujay nm>.
. ïImte ingmaNt mhadeizkay nm>.

MUNIVAAHANA BHOGAM
oனிவாஹன ேபாகம
mu invahn Éae g<
INTRODUCTION
ThiruppaanAzhwar wrote 10 important stanzas known as the Amalanaadhipiraan and this
Azhwar’s Bhagavad anubhavam moved many of the Vaishnava Acharyas. These ten verses
are housed in the sixth prabhandham of the Mudalaayiram of the Naalaayira Divya
Prabhandham. This Azhwar by tradition is considered to be Ayonija or one, who is not born
of mortal human beings. He is also considered as an Amsa (Sri Vatsa mark, the Mole on the
chest) of Sriman Narayana. He was brought up however as a foster-child by a childless
couple of the Paanar caste (wandering minstrel caste like that of Neelakanta Yazhpaanar,
who accompanied Thiru Jn~Aana Sambhandar).
‘Paan Perumal’
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Swami Desikan was moved very much by the composition of this Azhwar and wrote a
commentary called Munivaahana Bhogam in Sanskritized Tamil (Mani pravaalam). He also
composed four verses in Tamil in his Prabhandha Saaram to elaborate on the significance of
the contributions of this Azhwar. Swami Desikan was so overwhelmed by the profound
Bhagavad Anubhavam of the Azhwar that he declared the ten verse compendium to be the
essence of countless Vedic texts. He went on to compose a sthothram in Sanskrit known as
“Sri Bhagavad Dhyana Sobhaanam” eulogizing Lord Ranganatha in the manner in which
ThiruppANar enjoyed the Lord inside the grabha gruham at Srirangam.

SLOKAS AND COMMENTARY
Swami Sri Vedanta Desikan described ThiruppANAzhwAr's prabhandham as “sukavi sookti”
and was so moved by it that he wrote a 60 plus palm-leaves long commentary on these
uniquely beautiful 10 paasurams that celebrate the Sarvanga Soundharyam and the anantha
kalyANa guNams of NamperumAL.
I will focus on Swami Sri Desikan's summary of the extraordinary meanings embedded in
this most magnificent first paasuram.
Swami Sri Desikan in his Rahasya Grantham, Muni Vaahana BhOgam, picks out 15 of the
limitless auspicious attributes of Sri RanganathA and instructs us on the high point of each of
these 15 kalyANa guNAs. I will focus on this area of the anubhavam of Swami Sri Desikan.
The fifteen gunaas for Sri Ranganathan picked out by ThiruppANar according to Swami
Desikan are:
1. Moksha Pradhathvam/samsAra VinAsanam Conferral of Moksham and thereby freeing us
from the recurring cycles of births and deaths. Conferral of the boon of Nithya Kaimkaryam
to Him and His consort in Paramapadham.
2. Jagath Kaaranathvam: Being fundamentally responsible for the creation, protection and the
dissolution of the Universe. Being the sole cause of all chEthanams and achEthanams and
not being supported by any other entity or principle regarding His Jn~Anam and sakthi.
3. SaraNyathvam: Being the SaraNyan (refuge) for those, who surrender to Him through the
AchArya Mukha Prapatthi or the other three types of prapatthi. Assuring everyone that seek
Him that there is no need to look for others to protect them.
4. UpakArathva Kaashtai: Helping His BhakthAs and coming to their rescue without
hesitation on Kshudra VyAjam (very little effort) and making Himself the object of our
enjoyment inspite of His unimaginably lofty status as Ubhaya VibhUthi NAthan (Lord of
Nithya and LeelA vibhUthi). Even after this extraordinary help, our Lord feels that He is
indebted forever to His bhakthAs because of His inability to give even more than what He
has blessed us with (viz)., Moksham.
5. KrupA Kaashtai : Unique and incomparable mercy (KaruNai) for even those, who commit
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unspeakable offenses and yet saving them. This rises from His saraNAgatha Rakhaka
Vratham that led Him to say that he will offer protection to even RaavaNA, if he sought His
refuge and gave up his ill deeds. Through the small act (kshaNa karthavyam) of Prapatthi,
He is able to give the huge boon of residence in Sri Vaikuntam. After that granting of the
boon, the Lord feels uncomfortable still over the thought that He has nothing more to give.
6. SvAthanthrya Kaashtai: Ability to elevate those, whom He wants to bless and protecting
them in that status against anybody's efforts to counter what He established through His
sankalpam.
7. NirdhOshathva Kaashtai: Being forever blemishless (amalathvam). Even if He has
affiliation to the blemish-containing entities that cause everyone ajn~aanam and dukkham,
He does not incur any ajn~aanam or dukkham. The classic Upanishadic passage of the two
birds sitting on the branch of the same tree with one experiencing false knowledge and
sorrows and the other not tempted by these experiences.
8. Swaamithva Kaashtai or Being the supreme Lord of every one including Brahman, Indran
and all the others.
9. Soulabhya Kaashtai: ease of access, Bhaktha Sulabhan. He permits even those, who want
to go away because of the fear of His grandeur to approach Him comfortably.
10. Souseelya Kaashtai: Lowering Him to the level of even those, who doubt His Lordship
(Isavarathvam) and taking the trouble to answering them and keeping them in His fold.
11. Vaathsalya Kaashtai: Out of His limitless affection for His dearest BhakthAs, He ignores
their occasional trespasses and continues to look after their yoga KshEmam.
12. Parama PrApyathva Kaashtai: Being the sole object of attainment as Parama
PurushArtham.
13. Aasritha PakshapAtha Kaashtai: Being Sarva VarNa samaanan (equal of approach to all
four VarNams), He blesses those, who seek refuge in Him by canceling anything countering
His sankalpam to protect His BhakthAs). This arises from His predisposition
(pakshapAtham) to those, who sought His protection (aasrithAL).
14. BhOgyathva Kaashtai: Conferring the sweetness of the enjoyment of His soundharyam.
15. ayathna BhOgyathva Kaashtai: Blessing capacity to let one enjoy Him without the
intercession of the Indriyams. His svAbhavika anubhAvyathvam is referred to here. Just as
the breeze carries the fragrance of the flowers; He comes in an uninterruptible way and lets
our eyes enjoy His holy feet without satiety.
All these 15 kalyANa guNams are celebrated in the very first verse of AmalanAdhipirAn Sri
Sookthi according to Swami Desikan.
At the very beginning, Swami Desikan states that he wishes to comment on the Sri Sookthi of
ThiruppANar, the poet with auspicious attributes. He describes the AzhwAr, who rode on the
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back of Loka Saaranga Muni (Muni Vaahana BhOgar) as “Mudhitha Mukunda VilOkanar”
or the One, who was intent on having the Sevai of the Lord of Srirangam, who in turn is
elated to see His BhakthA. Swami says that he is commenting on this extraordinary Sri
Sookthi brimming with Bhaavam and Bhakthi for the enjoyment of the BhagavathOtthamAs,
who have controlled their senses (Indriyams) to have the Bhagyam of the sEvai of Lord
RanganathA. The slokam with the above meaning is as follows:
िचाsित भा िवर-तोषया वटश किवः े े
मिदत मक िवलोकन मिनवाहन सकिव सिम इमाम ु ु ु ु ु ू
् ्

vyachikyAsathi BhakthyA viraktha-thOshayA VenkatEsa Kavi :
Mudhitha Mukundha vilOkana MunivAhana Sukavi Sookthim imAm
Swami points out the uniqueness of this prabhandham of ThiruppANar among all the other
divya prabhandhams. He says that the AmalanaadhipirAn Sri Sookthi is not too long (athi
vistharam), not too short (athi sankOcham), does not generate any doubts (SamsayAthi
Janakathvam) or sorrow due to separation from the Lord as Naayikai (Viraha KlEsam); there
is no sending of messengers to plead the case to unite the Jeevan with the Lord (DhUtha
prEkshaNam), no instructions to others (parOpadEsam) and criticism of the other mathams
(Para-Matha nirasanam). It is just a rich treasure of Bhagavadh Anubhava Ghana Rasam (the
rich delight arising from the total enjoyment of the Lord's soundharyam and kalyAna
guNAs). All the ten paasurams of this AdhyAthma Prabhandham thus differ from the aruLic-
cheyalkaL of other AzhwArs according to Swami Desikan.
At the end of his commentary on this Rahasya Grantham, Swami Desikan describes the
nature of the Azhwaar and the object of his love, Sri Ranganathan this way: AzhwAr is “aadhi
marai yena Ongum arangathuLLE, aruL aarum kadalaik kaNdavan yenn PaaNan”
according to Swamy Desikan.
Swami salutes with affection the Sukavi as “Yenn PaaNan” (My ThiruppANAzhwAr). He
describes further about the object of PaaNan's reverential salutation as the Lord of Srirangam
resting under the PraNavAkAra VimAnam, the ocean of mercy, Sri RanganAthan.
About the quintessence of the Prabhandham, Swami Desikan states:
vEdiyar taam viritthuraikkum viLaivukellAm
vidhai aahum ithu yenru viLampinOmE
ேவதியர தாம விாிதeைரககம விைளoகெகலலாம
விைத ஆகம இe என¬ விளமபிேனாேம
This prabhandham is the seed for all what VedanthIs elaborate as the fruits of
BrahmOpAsanam. Swami goes onto say that the ten paasurams of ThiruppANar as “pazha
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maRayin poruL” (the meaning of ancient VedAs).
Swami Desikan concludes his commentary with a beautiful phalasruthi slOkam-
मिनवाहन भोगोयम मै य रसोपमः ु ु ्

कपया रनाथ बताथायत नः सदा ृ ु र ु
MunivAhana bhOgOyam mukthaisvarya rasOpama:
krupayA RanganAthasya kruthArthAyathu na: sadhA
MEANING:
This rahasya grantham (MunivAhana BhOgam) is equal in anubhavam to the
BrahmAnandha Rasam enjoyed by the Muktha Jeevans in Parama Padham. May this make
all of the readers krutha Kruthya: (the ones, who realized the object of their desires) through
the mercy of Lord RanganAthA.
Muni Vaahana BhOgam is a MaNipravALa Grantham and is considered as the 28th Rahasya
Grantham of Swamy Desikan.
In Muni Vaahana BhOgam, Swamy Desikan refers to ThiruppANar as the One, who saw
and enjoyed the krupA Saagaram (Ocean of Mercy), Lord RanganAthan inside the primordial
PraNavAkAra VimAnam at Srirangam.
With great pride, Swamy Desikan identified ThiruppAnar as “my PaaNan”. He sums up the
import of ThiruppANa Nathan’s prabhandham as the seed of all fruits of VedAntham
elaborated by Vedic scholars (Vediyar viritthu uraikkum ViLaivukkellAm ithu Vidhai
aahum).
At the beginning of this Rahasya grantham, Swamy Desikan expresses his desire to comment
on the AmalanAdhipiran with great control of senses for the benefit of BhaagavathOtthamAs:
िचाशित भा िवर-तोषया वटश किवः े े
मिदत मक िवलोकन मिनवाहन सकिव सिम इमाम ु ु ु ु ु ू
् ्

vyachikhyAsathi BhakthyA Viraktha-thOshayA VenkatEsa Kavi:
Mudhitha Mukundha vilOkana MunivAhana Sukavi sookthim imam
MEANING:
The poet with the name of VenkatEsan wishes to comment with indhriya nigraham (with
rigorous control over his sense organs) on the Sri Sookthi of the great poet ThiruppANar,
who traveled on the back of Loka Saaranga Muni as his vaahanam and who was eager to
enjoy the soundharyam of the Lord of Srirangam, whose heart delights in seeing His
Bhakthan.

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‘Srirangam Gopuram’
In a companion Taniyan celebrating his BhAgyam, Swamy Desikan comments that he is rid
of all sins by understanding the inner meaning of AmalanAdhipirAn :
பாவள·ம தமிழ மைறயின பயேன கண7
பாண ெப·மாள பாtயேதார பாடல பததில
காவலcம கணவcமாய கலநe நினற
காரணைனக க¬தeற நாம கணட பினt
ேகாவலcம ேகாமcம ஆனவனனாள
கரவி tணர ேகாவியர தம கறிபேப ெகாண7
ேசவeடன பிாியாத ேபைட ேபால ேசரநe
தீ விைனேயார தனிைம ெயலலாம தீரநேதாம நாேம

PaavaLarum Tamizh maRayin PayanE KaNDu
PaaNN PerumAL PaadiyathOr paadal patthil
Kaavalanum KaNavanumaai kalanthu ninRa
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KaaraNanaik KarutthuRa naam kaNDa pinpu
kOvalanum kOmAnum aanavannAL
Kuravi puNar kOviyar tamm kuRippE kONDu
sEvaludan piriyAtha pEdai pOl sErnthu
thee vinaiyOr tanimai yellAm thIrnthOm naamE

MEANING:
ThiruppAnar's dhivya prabhandham in the form of Tamizh Vedam has the quintessence of
ancient Vedams. This Prabhandham is the one sung by PaaNa Naathan and is revered as
AmalanAdhipirAn. The ten paasurams of this Prabhandham are matchless in their glory. We
have studied and etched their meanings in our mind and comprehended the Lord as the
Sarva Rakshakan, Loka Naayakan and Sarva KaaraNan. After that delectable experience, we
have the matchless status of the Gopis, who were united with Lord KrishNa during
RaasakrIdai and felt as the female bird that never leaves the side of its male companion.
At the end of the Muni Vaahana BhOgam, Swamy Desikan pays tribute his AchAryAs and
performs Saathvika Thyagam :
காணபனoம உைரபபனoம மற¬ ஒன¬ இனறிக
கணணனேய கண7ைரதe கtய காதல
பண ெப·மாள அ·ள ெசயத பாடல பதeம
பழ மைறயின ெபா·ெளன¬ பரoகினேறாம
oண ெபாிய விாி திைர நீர ைவயதeளேள
ேவதாநத வாாியன என¬ இயமபா நினேறாம
நாம ெபாிேயாம அலேலாம நாம நன¬ம தீeம
நமககைரபபார உளார என¬ நா7ேவாேம

KaaNpanavum uraippanavum maRRu onRu inRik-
KaNNanayE kaNDuraitthu kadiya kaathal
PaNN PerumAL aruL seytha paadal patthum
Pazha MaRayin poruLenRu paravuhinrOm
veeNN periya viri thirai neer vyatthuLLE
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VedAntha Vaariyan yenRu iyampa ninROm
Naamm periyOm allOm Naam nanRum theethum
NamakkuraippAr uLar yenRu naaduvOmE

MEANING:
ThiruppANar is the One, who saw KaNNan in every thing and in every thing he heard and
sang about KaNNan with great love in his ten paasurams and bequeathed them to us. We
celebrate those ten paasurams of PaaNaNaathan as the essence of the timeless Vedams. In
this wide world girdled by the oceans with broad waves and loved by one and all, we have
been blessed to be praised by Lord RanganAthan as the VedAntha AchAryan. We have no
ego (ahankaaram) and we will always seek the Thiruvadi of AchAryAs, who instruct us on the
good (nallavai) and bad (thIyavai).
In his phala sruthi on MunivAhana BhOgam, Swami Desikan hints at his composition as
equal to “muktha isvarya rasOpama:” (equivalent to the brahmAnandham experienced by the
muktha Jeevans and Nithya sUris in Nithya VibhUthi/Sri Vaikuntam).
That is because the subject matter deals with the paripoorna anubhavam and enjoyment of
the Supreme (ParamAnandham) to the exclusion of all the other pleasures by
ThiruppANAzhwAr at the bhUloka Vaikuntam that made him declare “amudhinaikkanda
KaNNgal maRRonRinaikkANAvE”.

Swamy Desikan concludes this Rahasya Grantham with the following mangaLa slOkam:
मिनवाहन भोगोयम मै य रसोपमः ु ु ्

कपया रनाथ बताथायत नः सदा ृ ु र ु
Muni Vaahana BhOgOyam mukthaiswarya rasOpama:
krupayA RanganAthasya krutArTayathu na: sadhA
MEANING:
This Rahasya grantham Of Muni Vaahana BhOgam is equivalent to the BrahmAnandham
enjoyed by the Muktha Jeevans in Sri Vaikuntam. May study of this rahasya grantham make
us kruthArtaas (the ones who have achieved the purpose of their lives) always with the
ThiruvaruL of Lord RanganAthan.

IMPORTANCE OF THE TEN PAASURAMS OF AMALAN-AADHI-PIRAAN
The importance of the ten stanzas of the Azhwar are inferred from the thoughts of how the
Azhwar’s Bhagavad Anubhavam moved many of the Vaishnava Acharyas. These ten verses
are housed in the Sixth Prabhandam of the Mudalaayiram of the Naalayira Dhivya
Prabhandham.
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‘Lord of Srirangam’
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Additional information on this Azhwar are available at:
http://www. srivaishnavam. com/index. html
Swami Desikan was moved very much by the composition of this Azhwar and wrote a
Commentary called Munivahana Bhogam in Sanskritized Tamil (Mani pravaalam). He also
composed four verses in Tamil in His Prabhanda Saaram to elaborate on the significance of
the contribution of this Azhwar. He went on to compose a Stotram in Sanskrit known as “Sri
Bhagavad Dhyana Sobhaanam” to praise the matchless beauty of the Lord of Sri Rangam in
the spirit of the Azhwar’s experience accounted for in the immortal verses of
Amalanaadhipiran. We will now summarize the earthly life of this great Azhwar and his
Anubhavam of the Lord of Sri Rangam, which inspired Swami Desikan and the Acharyas
before him.

HISTORY
ThiruppaaNaar was a resident of one of the 108 divya desams known as Kozhi or Nisulapuri,
which is on the banks of Cauveri River, very close to Sri Rangam. He used to come to the
banks of Cauvery and sing about the glory of Ranganatha and lose himself in a trance like
state. On one of those days, when he was totally oblivious to his surroundings, the temple
priest of Lord Ranganatha came to the river to collect water for the sacred bath of the Archa
Moorthy. He saw our Azhwar and thought that latter was a man of lower caste and therefore,
he should move away to permit the collection of the water for the daily abhishekam of Sri
Ranganatha without pollution. The name of the Ranganatha Purohita (Priest) was Loka
Saranga Muni. He was called a Muni by the residents of Sri Rangam because of his piety and
scholarship. He devoted every moment of his life to the service of the Lord at Sri Rangam.
The Azhwar was lost in the thoughts of Sri Ranganatha and did not hear the shouts of Loka
Saranga Muni asking him to move away. The priest got angry at no response and threw a
small pebble at the Azhwar to wake him up from his trance. The pebble missed the water and
hit the Azhwar in on the forehead and opened a wound from which blood began to gush. The
Azhwar woke up and realized the situation, apologized for his unawareness and moved away.
The priest collected the water in his golden pot and reached the inner sanctum of Lord
Ranganatha. There, he saw to his sorrow and astonishment blood oozing from the forehead
of the Lord at the same site, where the Azhwar had a wound earlier. The Muni recognized his
apacharam, went home and had restless sleep. In his dream appeared the Lord of Sri Rangam
and commanded the priest to bring the Azhwar to the temple as a praaya chittam (expiation)
for the apacharam (grave misdeed) to his dear devotee. The priest woke up at that dawn and
rushed to the banks of Cauvery and saw the Azhwar pouring his heart out to Sri Ranganatha
through his songs. The Muni conveyed to the Azhwar, the message of the Lord to come to
HIS temple. The Azhwar refused, since he felt that as a man of lower caste, he was not fit to
set foot in the holy city of Sri Rangam or enter the most sacred sanctum of the Lord there.
Loka Saranga Muni was desperate to make amendments for his boorish act and persuaded
the Azhwar to ride on his back to the sanctum of the Lord to avoid touching the sacred
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ground of Sri Rangam.
The Azhwar was thus transported to the sanctum and earned the title as Munivahana. During
this ride, the Azhwar closed his eyes thinking about the blessings of the Lord. On reaching
the inner court of the Lord of Sri Rangam, the Azhwar descended from the back of the elderly
priest, opened his eyes to feast on the beauty of the Lord and burst forth in a song known as
AMALANAADI PIRAN, which is a reflection of the Sampoorna Bhagavad Anubhavam of the
beauty of the Lord from HIS Lotus feet to HIS crown. At the end of this tribute, the Azhwar
declared that his eyes will never rest on anything else, after seeing the Lord of Sri Rangam
and he merged with the Lord right there and then.
Loka Saranga Muni learnt about the greatness of the devotees of the Lord in spite of the
superficial accidents of life such as caste or Scholarship. The Lord of Sri Rangam
demonstrated to one and all the importance of HIS Bhakthas, just as He would do later,
when Thyaga Brahmam stood at one corner of Chitra veedhi during HIS Brahmotsavam. At
that time, Sri Ranganatha halted His procession to let every one know that a great Bhaktha of
HIS was standing aside without any recognition. He halted his procession on the Raja
Veedhi of Sri Rangam, only after Thyaga Brahmam came close to HIM and received His
blessings and Maryadhai (honor).
Loka Saranga Muni was deluded like Adi Sankara at Kasi Kshetram, when latter was
hastening to offer his worship at the Temple of Lord Viswanatha. The great Acharya shouted
at a “Chandala with four accompanying Dogs” blocking his way in a narrow street to get out
of his way, so he won’t be polluted through bodily contact. When the “Chandala” questioned
the Acharya as to whether he should remove his physical body or the eternal Atman inside,
Adi Sankara realized his folly and understood that the Chandala standing before him was
none other than the Lord of Kasi Kshetram and the four dogs were the four Vedas.

SRI VAISHNAVITE ACHARYA’S TRIBUTES TO THIRUPPAANAAZHWAR
Mahapurna or Periya Nambi composed the Taniyan (invocatory Verse) in Sanskrit in Praise
of this work of the Azhwar, which begins with the words: Aapaada choodam anubhuya
Harim Sayaanam----
Dr. V. K. S. N. Raghavan’s translation of this Taniyan is as follows:
“Let me contemplate on TiruppaanaAzhwar (Munivahana, the saint who was carried to the
precincts of the shrine of Lord Ranganatha, by Lokasarangamamuni on his shoulders),
whose inner soul (antaratma) became enraptured at the sight of the reclining Lord Hari
(Ranganatha) betwixt (the two streams of) the river Kaveri, and who, having experienced (the
vision of the Lord) from the feet to His head declared that his eyes would not see any other
objects (except the Lord).
The second Taniyan in Tamil is said to be composed by Thirumalai Nambi or Srisaila Purna,
who summarized the Azhwaar’s composition in a quintessential manner. The translation
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given by Sri Raghavan for this verse is as follows:
“Let us sing in praise of the holy feet of Sri ThiruppaanaAzhwar, who entered (the holy shrine
of Lord Ranganatha) riding on the shoulders of the sage (Lokasaranga-Mahamuni) saw(the
Lord in full) and sung (in praise) HIM limb by limb, as the Lord showed to him, i. e., the
lotus feet, the silk garment, the navel, the waist band of rare excellence, the holy chest, the
neck, the red mouth (with rosy lips), the eyes of unfading (red lotus charm) and the (whole
divine) Archa form.”
Sri Vedantha Desikan was so moved by the ten verses of Amalanaadhipiraan that he paid
multiple tributes to the Azhwar. He put together a Manipravala commentary known as
Munivahana Bhogam. Swami Desikan was overwhelmed by the profound Bhagavad
Anubhavam of the Azhwar that he declared the ten verse compendium to be the essence of
Countless Vedic texts. Swami went on to compose 3 verses in Tamil to praise the work of the
Azhwar in his Muni Vaahana bhOgam. The translations of these Tamil verses follow.
‘Whole Divine Archa Form’
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PAASURAM 1: MUNIVAAHANA BHOGAM

பாவள·ம தமிழ மைறயின பயேன கண7
பாண ெப·மாள பாtயேதார பாடல பததில
காவலcம கணவcமாய கலநe நினற
காரணைனக க¬தeற நாம கணட பினt
ேகாவலcம ேகாமcம ஆனவனனாள
கரவி tணர ேகாவியர தம கறிபேப ெகாண7
ேசவeடன பிாியாத ேபைட ேபால ேசரநe
தீ விைனேயார தனிைம ெயலலாம தீரநேதாம நாேம

PaavaLarum Tamizh maRayin payanE koNda
PaaNN PerumAL paadiyathOr paadal patthil
Kaavalanum KaNavanumAik-kalanthu ninRa
KaaraNanaik-karutthuR nAmm kaNDa pinpu
Kovalanum kOmAnum aanavannAL
kuravai puNar kOviyar tamm kuRippu koNDu
sEvaludan piriyAtha pedai pORR sErnthu
thee vinaiyOr tanimaiyelAm theernthOm naamE ---(1)

MEANING:
“We are liberated from our accumulated sins and defects, after understanding the true nature
of Lord Krishna, whose twin characteristics are His paramount (root cause of the universe
and its beings) and his over lordship (role as the emperor of the universe and its controller).
This is what ThiruppaanAzhwar revealed to us in his ten verses and thus brought out the true
meaning of the important teachings of the Vedas in his Tamil verses. Swami describes the
Lord revealed by the Azhwar as “Kaavalanum, Kanavanumaai kalandhu ninra Kaaranan”. He
salutes the Azhwar as the “Tamil Marayin Payane konda PaaNN Perumaal”.
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PAASURAM 2: MUNIVAAHANA BHOGAM

ஆதி மைறெயனேவாஙகம அரஙகeளேள
அ·ளாள·ம கடைலககணடவன என பாணான
ஓதியேதார இ·னாஙகம இரண7மான
ஒ· பதeம பறறாஹ உணரநeைரதேதாம
நீதியறியாத நிைலஅறிவாரகெகலலாம
நிைல இeேவ என¬ நிைல நாt நினேறாம
ேவதியர தாம விாிதeைரககம விைளoகெகலலாம
விைதயாகம இeெவன¬ விளமபிேனாேம

Aadhi maRaiyenavOngum ArangatthuLLE
AruLALarum kadalaikkaNDavan Yenn PaaNan
OdhiyathOr irunaankum iraNDumAna
oru patthum paRRAha uNarnthuraitthOm
neethiyaRiyAtha nilaiaRivArkkellAm
nilai ithuvE yenRu nilai naadi ninROm
Vedhiyar thAmm viritthuraikkum viLaivukkellAm
vidhaiyAhum ithuvenRu viLambinOmE---(2)

(MEANING):
In the second verse, Swami states that the work of the Azhwar as an extraordinarily unique
poem that has to be learnt, studied, explained and meditated upon. He describes the poem as
a true summary of all discourses on the Vedas given by all learned scholars. An
understanding of this poem is tantamount to an understanding of the essentials of Vedantha.
Swami claims that the Azhwar is his PaaNan, who has seen the Lord of Sri Rangam, the
ocean of Daya and limitless grace at HIS sanctum sanctorum and sung about HIS greatness
in ten stanzas containing the essence of the Vedas and Vedantha.
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PAASURAM 3: MUNIVAAHANA BHOGAM

காணபனoம உைரபபனoம மற¬ ஒன¬ இனறிக
கணணனேய கண7ைரதe கtய காதல
பண ெப·மாள அ·ள ெசயத பாடல பதeம
பழ மைறயின ெபா·ெளன¬ பரoகினேறாம
oண ெபாிய விாி திைர நீர ைவயதeளேள
ேவதாநத வாாியன என¬ இயமபா நினேறாம
நாம ெபாிேயாம அலேலாம நாம நன¬ம தீeம
நமககைரபபார உளார என¬ நா7ேவாேம

kaaNbanavum uraippanavum maRRonRinaik-
KaNNanayE kaNDuraittha kadiya kaathal
PaNN PerumAL seytha paadal patthum
pazha maRayin poruLyenRu paravuhinROm
vENN periya viri thirai neer vyatthuLLE
VedAntha VaariyanenRiyamba ninROm
nAmm PeriyOmallOm nAmm nanRum theethum
namakkuraippAr uLarenRu naaduvOmE---(3)

MEANING:
In the third verse, Swami Desikan offers his highest tribute to the Azhwar and his verses. He
says: “PaNN perumal is the one, who spoke only of the supreme Brahman (Kannan) after
having seen HIM (directly) as Ranganatha, neglecting everything else as nothing to be seen
or spoken of; the Azhwar had unsurpassed devotion towards the Lord; his songs are
acclaimed to be the essence of the beginning-less Vedas (and we adore them). I (Vedantha
Desika) got the title of Vedanthaacharya from the Lord of Sri Rangam in this world,
surrounded by the vast sea — it is my submission that I abhor ego and am devoid of pride;
whatever greatness is spoken of me, it is only the fruit of the preceptor’s blessings and so I
ever resort to the great teachers (like the Azhwaar) for their instructions on the good and
evil.”
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In the fourth and final verse on the Azhwar, Swami Desikan states that the Verses known as
Amalanaadhipiran are the essence of the innumerable Vedic Texts and prays for the Azhwar’s
blessings to understand their full meaning.
Now, Let us enjoy the ten Paasurams of AmalanAdhipirAn and their meanings.
‘Amalan– Adhipiraan’
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அமலனாதிபபிரான
AMALANAADHIPIRAAN

DR RAGHAVAN’S TRANSLATION OF THE TEN VERSES OF THIRUPANAZHWAAR
For the sake of completeness, I will now include the excellent translation of Dr. Raghavan,
who is the head of the Department of Vaishnavam at the University of Madras. This
translation closely follows the text of Muni Vahana Bhogam of Swami Desikan. I will also
add excerpts from Vaikuntavaasi Sri D. Ramaswamy IyengAr (Sri DR Swamy) after the
meaning section of the Paasurams:

TANIYAN 1:

ஆபாத சடம+tய ஹாிமஸயாநம
மததேய கேவரeஹிeர oதிதாநதராதமா
அதரஷட·தாம நயநேயார விஷயாநதராணாம
ேயா நிசசிகாய மநைவoநிவாஹநம தம.

aapaatha soodaman^upooya HarimSayaan^am
maththyEkavEra thuHithurmuthithaantharaathmaa
athrasht_ruthaam nayan^ayOr vishayaantharaaNaam
yOn^ischikaayaman^avaimun^ivaaHan^antham

This Taniyan is about the enjoyment of Lord RanganAtha from Lotus feet to Crown
(AapaadhachUdam) by the AzhwAr.
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TANIYAN 2

காடடேவ கணடபாத கமல நலலாைட mநதி
ேதடட·oதரபநதம தி·மாரt கணடம ெசவவாய
வாடடமில கணகள ேமனி oனிேயறிததனிtகநe
பாடtனால கண7 வாoம பாணரதாள பரவிேனாேம.

kaattavE kaNda paatha kamalamn^al laadai yunthi,
thEttaru muthara pantham thirumaar_pu kaNdam sevvaay,
vaattamil kaNkaL mEni muniyERith thanipu kunthu,
paattinaal kaNdu vaazhum paaNar_thaaL paravi NnOmE

In this Taniyan, the limb by limb MangaLAsAsanam of the AzhwAr of Lord RanganAtha
through His Prabhandham is saluted.
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AMALANAADHIPIRAAN: PAASURAM 1

அமல னாதிபபிரா னtயாரக ெகனைன யாடப7தத
விமலன, விணணவர ேகானவிைர யாரெபாழில ேவஙகடவன,
நிமலன நினமலன நீதி வானவன, நீளமதி ளரஙகத தமமான, தி·க-
கமலபாதமவநெதனகணணிeளளனெவாககினறேத.

amala Nnaathipiraa Nnadiyaark kennai yaatpaduththa
vimalan, viNNavar kOnvirai yaar_pozhil vEnkadavan,
nimalan ninmalan neethi vaanavan, neeLmathi Larankath thammaan, thiruk
kamala paathamvan^ then_kaNNi NnuLLana vokkinRathE

He, the Lord Vishnu is blemishless, the foremost God, and the resplendent one that has
made me serve His ardent devotees; He, the Lord of Nityasuris (Celestial, eternal Arch
‘Neel Mathil Arangan’
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angels) has taken His abode at the Venkatam hill surrounded by fragrant groves; He, the
immaculate Lord is the ever pure, sacred God; (now I look at) Him, the overlord of supreme
justful heaven (Vaikuntham or Vaan), and the divine God (Ranganatha) of Sri Rangam (girt
with) long ramparts. (As I see Him), His sacred lotus FEET enter into and become merged
with my eyes.

SRI DR SWAMY'S ANUBHAVA PARIVAHAM:
“He is (1) Ever Pure/Amalan (2) The Primordial Being/ Aadhi (3) The Great Benefactor/
Piraan (4) The ever Blemishless One consigning me to the service of the devoted/
adiyArkennai Aadpadutthum Vimalan (5) the Lord of the Celestials/ViNNavar kOnn (6) The
Resident of Vengadam with fragrant groves / Virayaar Pozhil (7) the One who has no fault /
Nimalan (8) the One ever remaining unaffected by the fault of the devotees / Ninmalan (9)
the One residing in righteous Parama Padham/Neethi Vaanavan (10) my Lord and Liege of
Arangam with long ramparts/neeL mathiL Arangan ---His radiant lotus feet appear as if they
have come into, and are in my eyes.
The AzhwAr's focus in the first Paasuram is on Thirukkamala Paadham of Sri RanganAthan.
The remaining portion of the Paasuram salutes Lord RanganAtha with TEN chosen epithets
quoted above.
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UVANDA ULLATTAANAY: PAASURAM 2

உவநத oளளததனா mலகமளந தணடoற,
நிவநத நீளotயன அன¬ ேநரநத நிசாசரைர,
கவரநத ெவஙகைணக காகததன கtயாரெபாழில அரஙகத தமமான,
அைரச சிவநதவாைடயின ேமலெசனறதாெமன சிநதைனேய.

uvantha vuLLaththanaa yulakamaLan^ thaNdamuRa,
nivantha neeLmudiyan anRu nErntha nisaasararai,
kavarntha venkaNaik kaakuththan kadiyaar_pozhil arankath thammaan, araich
sivantha aadaiyin mElsenRa thaamen sinthanaiyE.

Lord Ranganatha (Arangatthu Ammaan) who has with his heart full of pleasure, measured
the worlds (earth and heaven) (in his descent as Trivikrama) shines with his tall and lofty
crown. He, whose sharp and piercing arrows destroyed (devoured) the demons (night -
wanderers) who came to fight Him that day (i. e., In His descent as Rama); He is the scion
‘His piercing arrows destroyed the demons’
Artwork courtesy of Madhavapriya www.glimpseofkrishna.com
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of the race of Kakutsa. He is the Lord of Sri Rangam full of (flowery and) fragrant gardens;
now my mind becomes immersed with the Lord’s Reddish SILK GARMENT worn by Him
around His waist.

SRI D. R. SWAMY'S JOYOUS SUMMARY OF THE SECOND PAASURAM:
The Lord of Arangam, with tall and erect head ornament, which pierced the higher worlds
when with great delectation is His heart, He measured the world; who is the scion of the race
of Kakut (an early king of solar race) whose sharp and stinging arrows devoured the
RaakshasAs, who confronted Him (then), my mind has gone towards the reddish
peethAmbharam worn by Him in His waist.
Here AzhwAr acknowledges that his mind left him and went after the enjoyment of the
Lord's red dress. Azhwar was not aware of his mind reaching towards the Lord's
PeethAmbharam. He noticed it after the happening. The hold of the beauty of the
PeethAmbharam carries over into the next Paasuram as well.
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MANDI PAAI VADA VENKATA MAAMALAI: PAASURAM 3

மநதி பாயவட ேவஙகட மாமைல, வானவரகள,
சநதி ெசயய நினறா னரஙகத தரவி னைணயான,
அநதி ேபாலநிறத தாைடm மதனேமல அயைனப பைடதத ேதாெரழில
உநதிேமலதனேறா அtேயcளளததினcயிேர.

manthi paayvada vEnkada maamalai, vaanavar_kaL,
santhi seyya ninRaa Nnarankath tharavi NnaNaiyaan,
anthi pOln^iRath thaadaiyu mathanmEl ayanaip padaiththa thOrezhil
unthi mElathan RO_adi yEnuLLath thinnuyirE

The Lord, Ranganatha, who reclines on the serpent couch (Adi Sesha) in Sri Rangam, is the
same Lord Vishnu, (Srinivasa) who has stood in the north at the great Venkatam hills, where
monkeys jump from one tree to the other. Lord Srinivasa has stood there for the sake of Gods,
who come to worship Him; the sweet core (inner soul) of my heart rests on the twilight
colored garment of the Lord and on His beautiful NAVEL, above it (the garment) -the great
NAVEL that created the four faced God Aja (Brahma Devan).

D. R. SWAMY’S FLOOD OF ANUBHAVAM:
Enjoyment of the PeethAmbharam
continues and AzhwAr's gaze shifts upto
the navel above the Vasthram now. Out
of the navel arises a lotus flower and
Brahma dEvan is going about his duties
of creation assigned to him by his Lord
(ayanai padaitthathOr yezhil undhi). He
is seen at Srirangam in the reclining
position; erstwhile, He was standing on
ThiruvEngada Malai. Here for the first
time, AzhwAr uses the word “adiyEn” to
show his dAsyathvam to His Swamy.

‘mandhi pAi vadavenkatam’
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CADURA MAMADIL SOOZH: PAASURAM 4

சeரமா மதிளச ழிலஙைகக கிைறவன தைலபதe
உதிர ேவாடt, ஓர ெவஙகைண mயததவேனாதவணணன
மeரமா வண7 பாட மாமயி லாடரஙகத தமமான, தி·வயிற-
¬தரபநதனெமனcளளதeள நின¬லாகினறேத.

sathuramaa mathiLsoozh zhilankaik kiRaivan thalaipaththu
uthira vOtti,Or venkaNai yuyththava NnOtha vaNNan
mathuramaa vaNdu paada maamayi laadarankath thammaan,thiruvayiR
Rutharapan^ thanamen NnuLLaththuLn^in RulaakinRathE.

The Lord of Sri Rangam (full of woods), where sweetly singing bees hum and great peacocks
dance (happily), is the same as the Lord Sri Rama of (life-bestowing) ocean hue; Lord Rama
vanquished Ravana, the king of Lanka surrounded by massive and square ramparts; after
driving him out (Once from the battlefield), Lord Rama later aimed an invincible sharp arrow
at Ravana and made his ten heads fall down (simultaneously cut off); The WAISTBAND (of
this Ranganatha) found on His beautiful belly makes pleasant strolls within my heart.
Here the AzhwAr enjoys the
Udhara Bhandham of the Lord
(Waist band around the stomach of
the Lord known as arai J~NAn). It
is like the ottiyANam worn by
ladies around their waists. Moolavar
Ranganathan has a mark from His
Mother's tying of Him with a rope.
Those welt marks of DhAmOdhara
Rangan look like Udhara
Bhandham to AzhwAr's eyes.



‘vatarangam-Ranganatha’
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PAARAMAAYA PAZHA VINAI: PAASURAM 5

பாரமாய பழவிைன பறற¬தe, எனைனததன
வாரமாககி ைவததான ைவதததனறி ெயனcள tகநதான,
ேகார மாதவம ெசயதனனெகா லறிேய னரஙகத தமமான, தி·
ஆர மாரபதன ேறாஅt ேயைன யாடேகாணடேத.

paaramaaya pazhavinai paRRaRuththu, ennaiththan
vaaramaakki vaiththaan vaiththathanRi yennuL pukunthaan,
kOra maathavam seythanan_ko laRiyE Nnarankath thammaan,thiru
vaara maar_pathan RO_adi yEnai yaatkOndathE.

The Lord of Sri Rangam has cut asunder all my burdensome old sins (ripe and heavy); He
has now made me His (exclusive) servant; further, He has also entered into my heart; what a
‘1000 Pillar Mandapam– Srirangam’
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wonder! I do not know how much severe and great penance I have done to achieve such a
great fortune of the Lord’s immense grace over me. The Lord’s CHEST, beautified by the
Goddess Lakshmi and the great garland Vaijayanthi, indeed has wholly captured and
enslaved me.
The beautiful chest of the Lord is being enjoyed here by the AzhwAr. The impact of the Lord
on the AzhwAr is the topic of this Paasuram. AzhwAr's sins have been chased away as a
result of the soubhAgyam of the Lord's darsanam. The Lord of Srirangam enters into the
heart of His dear AzhwAr without any effort on the part of the stupefied AzhwAr.
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TUNDA VENPIRAYAN: PAASURAM 6

eணட ெவணபிைற யனeயர தீரததவன, அஞசிைறய
வண7வாழ ெபாழிலச ழரஙகநகர ேமய வபபன,
அணட ரணடபகி ரணடதெதா· மாநிலம எoமாலவைர, oற¬ம
உணடகணடஙகண டரt ேயைன mயயகெகாணடேத.
thuNda veNpiRai yaan_thuyar theerththavan, anchiRaiya
vaNduvaazh pozhilsoo zharankan^akar mEya vappan
aNda raNdapaki raNdaththoru maan^ilam ezhumaalvarai, muRRum
uNda kaNdankaN deeradi yEnai yuyyakkoNdathE

My master, Lord Ranganatha, has His abode in the holy city of Sri Rangam surrounded by
groves, wherein live the swarms of bees with fascinating wings; He is the One, who has
removed the sufferings of Lord Siva with the crescent moon on His head (when a skull got
stuck in His hand). Lord Ranganatha’s throat (in days of Yore) consumed in full the whole
Universe comprising: (a) Many worlds inhabited by Andar (a category of people) (b) The
higher and the nether worlds (c) This massive and vast earth (d) All the seven Kulaachalas
(Ezhu maal Varai, the seven mountains balancing this earth); Harken! Such a THROAT of
the Lord indeed has saved me.
The mysterious and the miracle working throat of the Lord is the subject of reverence in this
Paasuram.
‘Holy Srirangam Surrounded by Groves’
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KAIYINAR CURI CANGANAL AALIYAR: PAASURAM 7

ைகயி னாரசாி சஙகன லாழியர, நீளவைரேபால
ெமயயனார eளப விைரயார கமழநீள otெயம
ஐயனார, அணியரஙகனா ரரவி னைணமிைச ேமய மாயனார,
ெசயயவா ையேயா எனைனச சிநைத கவரநதeேவ!

kaiyi Nnaarsuri sankana laazhiyar, neeLvaraipOl
meyyanaar thuLapa viraiyaar kamazhn^eeL mudiyem
aiyanaar, aNiyarankanaa raravi NnaNaimisai mEya maayanaar,
seyyavaa yaiyO! ennaich sinthai kavarnthathuvE!

The Lord of the beautiful city of Sri Rangam and the one supreme God, Mayan (beyond the
ken of all the ordinary individual souls), who reclines on the serpent couch Adisesha holds on
His hands, the Conch Paanchajanyam with winding rekha and the chakra (disc Sudarsanam)
that emits fiery sparks; His divine body (archa form) is like a lengthy mountain range; He is
our father and savior, who has a very long crown smelling exuberantly with the fragrance of
Tulasi leaves! His beautiful RED MOUTH (with rosy lips), aye! (Aiyoh), it has captivated
and enraptured my mind and heart.
AzhwAr's gaze goes now from Uthsavar with four hands to Moolavar with two hands.
Uthsavar holds the disc and the conch in the two upper hands (KaiynAr suri-
sanghanalAzhiyAr). He looks at the Moolavar and enjoys the Long crown adorned with
TuLasi garland resting on His serpent bed (neeL avrai pOl meyyanAr TuLabha viraiyAr
kamazh neeN mudi, YemmayyanAr aNiyaranganAr arivinaNaimisai mEya mAyanAr).
‘Kalkunte
Ranganathar’
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PARIYANAAHI VANDA AVUNAN: PAASURAM 8

பாிய னாகி வநத அoண cடலகீணட, அமரரகக
அாிய ஆதிபபிரா னரஙகத தமலன oகதe,
காிய வாகிப tைடபரநe மிளிரநe ெசவவாி ேயாt,
நீணடவபெபாிய வாய கணகெளனைனப ேபைதைம ெசயதனேவ!

pariya Nnaaki vantha avuNa NnudalkeeNda, amararkku
ariya aathipiraa Nnarankath thamalan mukaththu,
kariya vaakip pudaiparanthu miLirnthu sevvari yOdi, neeNdavap
periya vaaya kaNka Lennaip pEthaimai seythanavE!

The blemishless Lord of Sri rangam is the Supreme Being (i. e. the foremost creator and
benefactor), who made the advent as Narasimha and tore into shreds the massive body of the
‘ Ranganatha in veNNaikkAppu’
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demon king (Hiranyakasipu) that came to assault Him; Lord Narasimha was (and also is)
unapproachable and inaccessible to the Gods (Brahma, Siva, Indra et al); in the face of Lord
Ranganatha, there are those wide eyes, which are very much black, broad and extensive
towards the sides, glittering (restless), with ruddy lines (rekhas) running across and very
much lengthy; these eyes of the Lord have made me a fool (and I am stupefied).
The beauty of the fully opened eyes of the Lord now holds the AzhwAr under their control.
Those eyes beam warm welcome to the AzhwAr (SvAgathOdhAra nEthram). “In addition to
their unfathomed beauty and grace, the eyes are also very long --almost touching His ears”.
The avathAram of the Lord that comes to AzhwAr's mind on this occasion of enjoying the
Lord's eyes is NarasimhAvathAram. For devotees like PrahlAdhan, those eyes are not
ferocious but cool and beautiful like the just blossomed lotus flower (SarOja sadhrusam).
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AALAMAA MARATINILAIMEL ORU BALAKANAAI: PAASURAM 9

ஆலமா மரததி னிைலேம ெலா·பாலகனாய,
ஞால ேமo oணடா னரஙகத தரவி னைணயான,
ேகால மாமணி யாரoம oதeத தாமoம otவிலல ேதாெரழில
நீல ேமனி ையேயா! நிைற ெகாணடெதன ெநஞசிைனேய!

aalamaa maraththi NnilaimE lorupaalakanaay,
NYaala mEzhu muNdaa Nnarankath tharavi NnaNaiyaan,
kOla maamaNi yaaramum muththuth thaamamum mudivilla thOrezhil
neela mEni yaiyO! niRai koNdathen nenchinaiyE!

Lord Ranganatha reclining on the serpent couch Adisesha in Sri Rangam is the one who
(long ago) having devoured the seven worlds, was seen (by the sage Markandeya and found
to be) lying on the leaf of a great banyan tree as (an exquisite) Child, incomparable; the Lord
Ranganatha is adorned with beautiful garland studded with peerless gems and pearl
necklace; His holy body (archa form) of blue diamond luster is of enormous beauty and
excellent complexion; such a divine BODY of God has, aye (aiyoh) outweighed my mind (i.
e.) the Lord showing His whole body full of beauty has taken away every thing from me
(my mind, heart and soul).
Overtaken by the Svaroopam and roopam of the Lord, AzhwAr cries out “ayyO”. Sriman DR
Swamy observes: “Intense feeling is sure to evoke strong exclamations such as ‘ayyO’ ”.
‘Gopuram– Vimanam of Srirangam’
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KONDAL VANNANAI KOVALANAAI: PAASURAM 10

ெகாணடல வணணைனக ேகாவல னாயெவணெணய
உணட வாயன எனcளளம கவரநதாைன,
அணடர ேகானணி யரஙகனஎன னoதிைனக
கணட கணகள, மற ெறானறிைனக காணாேவ.
koNdal vaNNanaik kOvala NnaayveNNey
uNda vaayan_ennuLLam kavarnthaanai,
aNdar kOnaNi yarankan_en Nnamuthinaik
kaNda kaNkaL,maR RonRinaik kaaNaavE.

Lord Ranganatha is the Overlord (supreme Sovereign) of the whole world and all the people
(residing there); Him-who is of the black color of the clouds as well as the nature of the
clouds; who, as Lord Gopala (Kovala alias Krishna), ate butter with His mouth; who has
stolen my mind and heart; and who is my immortal ambrosia; my eyes that have looked at
‘Beautiful Eyes, Crown, Chest..’
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His beauty; (I swear) these eyes of mine, that have seen Him, can l ever see anything else?
Here AzhwAr states categorically that his eyes that have seen the Lord now will not see
anything else. Swamy Desikan includes in this list of not wanting to see “any other”, the
other forms of Lord (Para, VyUha, Vibhava). The archai at Srirangam is enough for the
AzhwAr. After stating his position, of not wanting to see any other, AzhwAr merged into the
Param JyOthi of Lord RanganathA like ANDAL before.

தி·பபாணாழவார தி·வtகேள சரணம
Daasan, Oppiliappan Koil VaradAchAri Sadagopan