Divine Revelations of LOkAchArya-English

Divine revelations of lOkAchArya
nampiLLai kAlakshEpa gOshti in srIrangam
http://ponnadi.blogspot.com 1 http://guruparamparai.wordpress.com
Preface
srI:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
Our srIvaishNava sampradhAyam is called ubhaya vEdhAntha sampradhAyam. We are

blessed with samskritha vEdham/vEdhAntham (4 vEdhams, upanishadhs, brahma
sUthram, smruthis, ithihAsa/purANams, pAncharAthram) and dhrAvida
vEdham/vEdhAntham (AzhwArs dhivya prabhandhams, pUrvAchArya vyAkyAnams for
dhivya prabhandhams) as the two eyes of our sampradhAyam. Both are equally
glorified and cherished. Any one focussed in realising the true nature of the self should
study and learn both samskritha and dhrAvida vEdhAnthams.
The purport of ubhaya vEdhAntham is:
 srIman nArAyaNa is paramAthamA, the supreme being - greater than all beings.
 He is the object of vEdham and the one who reveals the vEdham time and again.
 He is cause of the entire creation (which contains infinite universes) - he is
upAdhAna (material) cause, nimittha (efficient) cause and sahakArikA (ancillary)
cause.
 All sentient/insentient beings are borne by, controlled by and subservient to him.
 His mercy is our sole refuge.
 Service to him and his divine consort srI mahAlakshmi is the ultimate goal.
These above principles that are not understood by our senses, are revealed through
ubhaya vEdhAntham.
srI rAmAnuja along with his sishyas
srI rAmAnuja appeared in this world out of his causeless mercy to uplift the jIvAthmAs
from this samsAram. Following in the foot steps bOdhAyanar, tankar, dhramidar, etc.,
he expertly explained the principles of samkritha vEdham/vEdhAntham in his divine
works. All his literary contributions are in samskritham. His most masterful srI
bhAshyam - vyAkyAnam for brahma sUthram clearly established the visishtAdhvaitha
philosophy. But to explain the principles of brahma sUthram, srI bhAshyakArar uses the
divine srIsUkthis of nammAzhwAr (and other AzhwArs). This is explained by azhagiya
maNavALa perumAL nAyanAr in his Acharya hrudhayam 65th chUrNikai -
"bhAshyakArar ithu koNdu sUthrangaLai orunga viduvar" (தரஷ்஦கர஧ர் இது
வகரண்டு மழத்஧ங்கஷப ஒபேங்க ஬ிடு஬ர்) - bhAshykArar uses the divine
knowledge that is available in thiruvAimozhi to establish the meanings of the sUthrams
eliminating all doubts. By clearly explaining the ultimate principles of sAsthram he
ignited the light of knowledge and dispelled the darkness of ignorance. Subsequent to
his times, nadAthUr ammAL continued lecturing and propagating these divine
principles. srutha prakAsikA bhattar wrote a detailed commentary for srI bhAshyam
based on what is heard/understood from his kAlakshEpa AchAryan - nadAthUr ammAL.
This commentary became to be known as srutha prakAsikai and was to the size of
36000 granthams. 1 grantham = 1 padi = 32 vowels.
AzhwArs sung the glories of srIman nArAyaNan's glories in their dhivya prabhandhams.
Of these dhivya prabhandhams, the 4 dhivya prabhandhams of nammAzhwAr are
called as dhrAvida vEdham. They are:
 thiruviruttham - rig vEdha sAram
 thiruvAsiriyam - yajur vEdha sAram
 periya thiruvanthAdhi - atharvaNa vEdha sAram
 thiruvAimozhi - sAma vEdha sAram
There are five vyAkyAnams for thiruvAimozhi that exist until today.
 6000 padi - written by piLLAn per the divine instructions of emperumAnAr
 9000 padi - written by nanjIyar per the divine instructions of bhattar
 24000 padi - written by periyavAchAn piLLai per the divine instructions of

nampiLLai
 36000 padi - written by vadakku thiruvIdhi piLLai based on nampiLLai's

kAlakshEpams
 12000 padi - word by word meaning by vAdhi kEsari azhagiya maNavALa jIyar
who is a disciple of periyavAchAn piLLai
nampiLLai kAlakshEpa gOshti
Of these, 36000 padi vyAkyAnam is called "eedu" vyAkyAnam which means

"uncomparable". This matches the srutha prakAsikai in size (36000 padi). This was
written by vadakku thiruvIdhi piLLai without getting prior permission from nampiLLai.
nampiLLai once happens to observe this vyAkyAnam and he becomes amazed by the
beautiful style and elaborate nature of the vyAkyAnam. He takes it away from vadakku
thiruvIdhi piLLai and says that it is not the appropriate time to reveal/release this
vyAkyAnam yet to everyone. Then, he hands over the vyAkyAnam to eeyuNNi
mAdhava perumAL and asks him to teach it personally to deserving disciples.
nampiLLai also highlights that in the future srI rAmAnuja will re-appear as another
AchArya (mAmunigaL) and he will bring out the full glories of this vyAkyAnam. Thus,
this vyAkyAnam gets passed on from eeyuNNi mAdhava perumAL to eeyuNNi
padmanAbha perumAL to nAlUr piLLai to nAlUr AchAn piLLai to thiruvAimozhi piLLai to
maNavALa mAmunigaL finally. Under the divine orders of namperumAL (srI
ranganAthan) himself, this eedu vyAkyAnam was then discoursed in public by
mAmunigaL. So, per the divine desire of namperumAL, the vyAkyAnam which was
taught privately to selected disciples was discoursed by mAmunigaL in front of
namperumAL in periya kOil for a whole year leading up to Ani thirumUlam sARRumuRai
(conclusion) and srI sailEsa dhayApAthram thanian dedication by namperumAL to
mAmunigaL and accepting mAmunigaL as his own AchAryan, completing the OrAN
vazhi AchArya paramparai.
nampiLLai, whose thiruvAimozhi lectures are documented by vadakku thiruvIdhi piLLai

in the form of eedu 36000 padi vyAkyAnam, is an expert in ubhaya vEdhAntham. He
accepted the mantle of leadership of our sampradhAyam from nanjIyar and was head
quartered in srIrangam. His knowledge in ubhaya vEdhAntham is unparallel. Our
sampradhAyam grew into great heights during his time. Unlike many other AchAryas'
times where there was external disturbance, etc., nampiLLai's time in srIrangam was
absolutely trouble free. srIvaishNavas during his time was the most fortunate as they
were fully submerged in bhagavath anubhavam. Many attended his lectures regularly.
Once, a vaishNava king observed the crowd dispersing after a lecture of nampiLLai and
wondered if it was namperumAL gOshti or nampiLLai gOshti.
nanjIyar, nampiLLai
Not only he was most knowledgable, he was most humble too. He was fully surrendered
to his AchAryan nanjIyar and their dealings/conversations are most relishable for
srIvaishNavas. It was this rare combination of complete brilliance and utmost humility
which earned him the title lOkAchArya. Let us see that incident briefly.
Once in front of namperumAL, kandhAdai thOzhappar (who comes in the lineage of

mudhaliyANdAn) says some harsh words towards nampiLLai. He was not able to
appreciate the glories of nampiLLai and that came out as harsh words. nampiLLai did
not say a word, accepting the insults silently left the temple to go to his thirumALigai
(residence).
When thOzhappar went to his thirumALigai, his wife who already heard the news from
others gave him strong advice on his behaviour and explained the glories of nampiLLai.
She insists he should go and apologize at the lotus feet of nampiLLai. Finally he
realized his mistake and decides to go to nampiLLai’s thirumALigai late in the night.
When he opened the door to go, he noticed there was a person waiting there and that
was none other than nampiLLai himself. nampiLLai seeing thOzhappar, immediately
falls down and offering his praNAmams and says that he had committed some mistake
which caused thOzhappar to be upset with him. thOzhappar was shocked to see
nampiLLai’s greatness – even though it was thOzhappar who committed the mistake,
nampiLLai was gracious enough to take up the fault on himself and apologise.
thOzhappar immediately offered his praNAmams to nampiLLai and said from then on
nampiLLai will be called “lOkAchAryar” because of his great humility. lOkAchArya
means the master of the whole universe. He said only some one with great humility
even after being such a great personality can be called lOkAchAryar and nampiLLai
fully fits that position. thOzhappar also gives up his hatred towards nampiLLai and starts
serving nampiLLai with his wife and also learns all the meanings of sAsthram from him.
mAmunigaL quotes this incident in his upadhEsa rathina mAlai and glorifies both
thOzhappar and nampiLLai and from that itself we can understand nampiLLai’s purity.
We can also understand thOzhappar became pure by associating with nampiLLai after
this incident.
nampiLLai with pinbhazhagiya perumAL jIyar at his lotus feet, srIrangam
nampiLLai's glories are unlimited. periyavAchAn piLLai (who is known as vyAkyAna

chakkaravarthy - the emperor among commentators), in the vyAkyAnam for periya
thirumozhi 5.8.7 "OthuvAymaiyum" (ஓது஬ரய்ஷ஥ப௅ம்) pAsuram brings out the
glories of nampiLLai beautifully. Here are periyavAchAn piLLai's own words:
muRpada dhvayaththaik kEttu, ithihAsa purANangaLaiyum adhikariththu, parapaksha-

prathikshEpaththukkudalAga nyAya mImAmsaigaLai adhikariththu, pOthu pOkkum
aruLichcheyalilEyAmpadi piLLaiyaippOlE adhikarippikka vallanaiyirE 'oruththan'
enbathu
ப௃ற்தட த்஬஦த்ஷ஡க் ஶகட்டு, இ஡றயரம பு஧ர஠ங்கஷபப௅ம் அ஡றகரித்து,

த஧தக்ஷ-ப்஧஡றஶக்ஷதத்துக்குடனரக ந்஦ர஦ ஥ீ ஥ரம்ஷமகஷப அ஡றகரித்து,
ஶதரது ஶதரக்கும் அபேபிச்வெ஦னறஶன஦ரம்தடி திள்ஷபஷ஦ப்ஶதரஶன
அ஡றகரிப்திக்க ஬ல்னஷண஦ிஶ஧ 'ஒபேத்஡ன்' ஋ன்தது
Here in this pAsuram, thirumangai AzhwAr is glorifying sAndIpani who is kaNNan

emperumAn's AchAryan. To explain how an AchAryan should be, periyavAchAn piLLai
highlights the qualities of nampiLLai and shows that he is the perfect AchAryan to
follow.
Simple translation: A true AchAran should be like nampiLLai who can fully educate his
sishyas by - first hearing the meanings of dhvaya mahA manthram, then learning
ithihAsams and purANams, then learn nyAya, mImAmsa, etc to understand other
sidhAnthams and to establish our own sidhAntham and spends his own time by always
engaging in discussing AzhwArs' dhivya prabhandhams and their meanings.
nampiLLai's lectures are so mesmerizing. He usually sat on the eastern side of the
prAkAram (layer) close to periya perumAL's sannidhi. It is said that periya perumAL
lifted himself up and tried to have a vision of nampiLLai but periya perumAL's confidante
servitor named thiruviLakkuppicchan pushed him back onto his Adhi sEshan and asked
him maintain his archA samAdhi.
nampiLLai's full glories and life history can be read at

http://guruparamparai.wordpress.com/2012/09/16/nampillai/.
nampiLLai's eedu vyAkyAnam is the most comprehensive source for the established
principles of our sampradhAyam. From the incident involving naduvil thiruvIdhi piLLai
bhattar - pinbhazhagiya perumAL jIyar in the king's court where naduvil thiruvIdhi piLLai
bhattar explains the principle of srI rAma's ability to give mOksham to jatAyu using
nampiLLai's explanation and naduvil thiruvIdhi piLLai bhattar's subsequent reaction and
surrender to nampiLLai, we can understand that even a single word of nampiLLai
lOkAchAryar is worth of unlimited wealth. This incident can be seen in naduvil thiruvIdhi
piLLai bhattar's vaibhavam at http://guruparamparai.wordpress.com/2013/04/20/naduvil-
thiruvidhi-pillai-bhattar/.
Note: srI U. vE. gOpAlakrishNa dhAsar (kOnAr) who was living in chennai and a sishya
of kOil kandhAdai vAdhUla aNNan swamy compiled a set of beautiful
phrases/sentences from nampiLLai's eedu (documented by vadakku thiruvIdhi piLLai)
vyAkyAnam long ago. kOil vidhwAn srI U. vE. R narasimhAchAryar swamy
(paramapadhavAsi) wrote simple thamizh meanings for those phrases/sentences. This
book
(https://docs.google.com/file/d/0ByVemcKfGLucbWJNTUMzVS1KTzA/edit?usp=sharing
) was originally released on 7-1-68 and was re-published by puthur raghurAman swamy
(editior: srI sailEsa dhayApAthram magazine).
By the divine grace of emperumAn/AzhwArs/AchAryas and asmadhAchAryan, adiyen is

humbly attempting to translate the same into English so a wider section of srIvaishNava
audience can enjoy and relish this most valuable compilation. It is only a sample of the
great works of nampiLLai - but adiyen is hoping that this will give us the taste/motivation
to go and fully submerge in to the ocean of bhagavath vishayam.
 Part 1 - http://ponnadi.blogspot.in/2013/07/divine-revelations-of-lokacharya-
1.html
2.html
3.html
4.html
5.html
6.html
7.html
8.html
9.html
10.html
11.html
 Part 12 - http://ponnadi.blogspot.com/2013/09/divine-revelations-of-lokacharya-
12.html
13.html
14.html
15.html
16.html
17.html
18.html
19.html
 Conclusion - http://ponnadi.blogspot.com/2013/10/divine-revelations-of-
lokacharya-conclusion.html
Full series can be viewed at: http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html.
adiyen sarathy ramanuja dasan

Email: sarathy.thothathri@gmail.com
Web: http://ponnadi.blogspot.com , http://guruparamparai.wordpress.com,
http://sriperumbuthur.blogspot.com
vijaya – purattAsi - thiruvONam – thiruvEnkatamudaiyAn, vEdhAnthAchAryar (October 13th, 2013)
஬ிஜ஦ - பு஧ட்டரெற - ஡றபேஶ஬ர஠ம் – ஡றபேஶ஬ங்கடப௃ஷட஦ரன், ஶ஬஡ரந்஡ரெரர்஦ர்
Note: Part of this preface is based on srI U. vE. VV Ramanujam swamy's article which
was written based on a lecture srI U. vE. kArappangAdu venkatAchAryar swamy and srI
U. vE. sathAbishEkam gOvindha narasimhAchAryar's article.
asmadhAchAryan
srImath paramhamsa ithyAdhi pattarpirAn rAmAnuja jeeyar (29th pattam, vAnamAmalai mutt)
varthamAna swAmy
srImath paramhamsa ithyAdhi kaliyan rAmAnuja jeeyar (30th pattam, vAnamAmalai mutt)
Table of Contents
Divine revelations of lOkAchArya - 1 .......................................................................................... 16

Divine revelations of lOkAchArya - 10 ...................................................................................... 102
Divine revelations of lOkAchArya – conclusion ........................................................................ 239
Divine revelations of lOkAchArya - 1
1. svapakshaththai sthApikkavE parapaksham nirasththamAmirE. neRcheyyap

puRREyumAppOlE.
ஸ்஬தக்ஷத்ஷ஡ ஸ்஡ரதிக்கஶ஬ த஧தக்ஷம் ஢ற஧ஸ்஡஥ர஥றஶ஧. வ஢ற்வெய்஦ப்

புற்ஶநப௅஥ரப்ஶதரஶன.
If ones own philosophy is established, other's philosophy is automatically refuted. Just

like when the paddy is raised and beaten properly, the weeds will automatically be
destroyed.
2. svarUpAnusandhAnaththukku IdAyirukkiRa thirumanthiraththinudaiya

arththAnusandhAnam mOkshasAdhanam.
ஸ்஬பைதரத௃மந்஡ர஢த்துக்கு ஈடர஦ிபேக்கறந ஡றபே஥ந்஡ற஧த்஡றனுஷட஦

அர்த்஡ரத௃மந்஡ர஢ம் ஶ஥ரக்ஷமர஡஢ம்.
thirumanthram reveals the true nature of jIvAthmA, i.e., "I (jIvAthmA), who is subservient
only to srIman nArAyaNan, should give up any self-interest and accept him as the total
refuge. I should serve srIman nArAyaNan (who is the master of everyone) in all possible
ways" (gist of piLLai lOkAchAryar's mumukshuppadi sUthram 115 summarizing
thirumanthram). By constantly remembering the meanings of thirumanthram, one
becomes truly situated in the knowledge of self and becomes eligible for salvation.
3. chakkaravarththi thirumagan avathariththa pinbu vAnarajAthi vIRupeRRAp pOlE

kANum AzhwArgaL avathariththu thiryakjAthi vIRupeRRathu.
ெக்க஧஬ர்த்஡ற ஡றபே஥கன் அ஬஡ரித்஡ தின்பு ஬ரண஧ஜர஡ற ஬றுவதற்நரப்

ீ
ஶதரஶன கரணும் ஆழ்஬ரர்கள் அ஬஡ரித்து ஡றர்஦க்ஜர஡ற ஬றுவதற்நது
ீ .
srI rAma embracing hanuman
AzhwAr's thUdhu (message) to thirumUzhikkaLathAn emperumAn
After the appearance of srI rAma (who is the son of dasaratha chakkaravarthi), the
monkeys acquired fame (since they got the association of srI rAma and helped him
during the battle). Similarly, after the appearance of AzhwArs, birds acquired fame -
since they were requested to be messengers by AzhwArs to go and inform to bhagavAn
about their sufferings in separation.
Translator's note: Detailed explanation of AzhwAr's thUdhu can be seen at

http://www.kaarimaaran.com/downloads/thoodhu.xls
4. gatakarudaiya Athma guNaththOpAdhi rUpa guNamum udhdhEsyam.
கடகபேஷட஦ ஆத்஥ கு஠த்ஶ஡ரதர஡ற பைத கு஠ப௃ம் உத்ஶ஡ச்஦ம்.
AchAryan is usually identified as gataka - the one who connects two persons. Both his
Athma guNams (auspicious virtues/qualities of the soul) like krupai (mercy), kAruNyam
(compassion), etc and his rUpa guNams (auspicious virtues/qualities of the divine form)
like saundharyam (beauty), mArdhavam (tender nature), etc are the objects of
appreciation for the sishya,
5. Iswaran Asritha sparsamuLLa dhravyaththAlallathu dhariyAn.
ஈச்஬஧ன் ஆச்ரி஡ ஸ்தர்ெப௃ள்ப த்஧வ்஦த்஡ரனல்னது ஡ரி஦ரன்.
bhagavAn (who is abode and controller of everything) cannot sustain himself without the
objects that are related to his devotees.
Translator's note: For example, krishNa longed for butter since they were hand-made by
the cow-herd girls who are very attached to him.
6. yOgyanukku ayOgyathai sampAdhikka vENdA; ayOgyanukku yOgyathai

sampAdhikka vENdA; AgaiyAl IswarOpAyam sarvAdhikAram.
ஶ஦ரக்஦னுக்கு அஶ஦ரக்஦ஷ஡ மம்தர஡றக்க ஶ஬ண்டர; அஶ஦ரக்஦னுக்கு

ஶ஦ரக்஦ஷ஡ மம்தர஡றக்க ஶ஬ண்டர; ஆஷக஦ரல் ஈச்஬ஶ஧ரதர஦ம்
மர்஬ர஡றகர஧ம்.
vibhIshaNan surrendering to srI rAma as it is (He did not think about purifying himself by
taking a bath before performing sharaNAgathi)
One who is qualified need not give up his qualification to approach emperumAn; One
who is not qualified need not earn qualification to approach emperumAn; So, Iswaran as
the only refuge is common for every one and every one naturally is privileged to
surrender to bhagavAn.
7. nAm AzhwArai anubavikkumpOthu cheruppu vaiththuth thiruvadi

thozhappukkAppOlE pOgavoNNAthu.
஢ரம் ஆழ்஬ரஷ஧ அனுத஬ிக்கும்ஶதரது வெபேப்பு ஷ஬த்துத் ஡றபே஬டி

வ஡ர஫ப்புக்கரப்ஶதரஶன ஶதரகவ஬ரண்஠ரது.
When one person went into the temple, he left his chappals/shoes outside. But even
while worshipping emperumAn, he was constantly worried about the safety of his
chappals. This is not beneficial. Similarly, when we worship AzhwAr, we should have
our full focus on AzhwAr only and should not be thinking about other sensual pleasures
or materialistic aspirations.
8. avan viduvathu budhdhi pUrvam prAthikUlyam paNNinArai; kaikkoLLugaikku mithra

bAvamE amaiyum.
அ஬ன் ஬ிடு஬து புத்஡ற பூர்஬ம் ப்஧ர஡றகூல்஦ம் தண்஠ிணரஷ஧;

ஷகக்வகரள்ளுஷகக்கு ஥றத்஧ தர஬ஶ஥ அஷ஥ப௅ம்.
bhagavAn gives up (and punishes too) the ones who intentionally acts against the
desires of bhagavAn. But he accepts and blesses the ones who even pretend as a
friend.
Translator's note: It is explained by the pUrvAchAryas that, even while killing hiraNya
kasipu, narasimha bhagavAn checks his heart to see if there is any good intention at all
but finds all hatred. sIthA pirAtti instructs rAvaNa to become a friend of srI rAma to be
forgiven (she says rAvaNa need not even surrender to srI rAma, he can just show some
friendship towards him to be forgiven and accepted).
9. AsritharilE oruvanukkuch cheythathum thanakkuch cheythathAga
ninaiththirAthapOthu bhagavath sambandhamillai.
ஆச்ரி஡ரிஶன ஒபே஬னுக்குச் வெய்஡தும் ஡ணக்குச் வெய்஡஡ரக

஢றஷணத்஡ற஧ர஡ஶதரது தக஬த் மம்தந்஡஥றல்ஷன.
AzhwArs consider emperumAn's help to gajEndhran as if he helped AzhwArs

themselves
When a srIvaishNava is done a favour by bhagavAn, if we feel happy and cherish that
as if bhagavAn helped us, that indicates that we have truly understood our true
relationship with bhagavAn. If we dont feel happy for the other person, that means we
have not truly understood our relationship with bhagavAn who is the master of every
one.
10. ammi thuNaiyAga ARizhigaiyiRE, ivanai vittu upAyAntharaththaip paRRugai.
அம்஥ற துஷ஠஦ரக ஆநற஫றஷக஦ிஶந, இ஬ஷண ஬ிட்டு உதர஦ரந்஡஧த்ஷ஡ப்

தற்றுஷக.
ammi - grinding stone (heavy). Instead of accepting srIman nArAyaNan as the total
refuge, accepting other upAyams (karma, gyAnam, bhakthi, etc) to achieve him is like
jumping into a river with a heavy stone tied to us - the stone will drown into the river and
will pull us along as well (suicidal).
Please view the previous article at http://ponnadi.blogspot.in/2013/07/divine-revelations-
of-lokacharya-1.html
nampiLLai - thiruvallikkENi
11. prApyAbhAsangaLilu prApagAbhAsangaLilum negizhnthu avanaiyozhintha

ellAvARRAlum oru prayOanaminRikkE irukka vENum.
ப்஧ரப்஦ரதரமங்கபிலு ப்஧ரதகரதரமங்கபிலும் வ஢கறழ்ந்து

அ஬ஷணவ஦ர஫றந்஡ ஋ல்னர஬ரற்நரலும் ஒபே ப்஧ஶ஦ர஢஥றன்நறக்ஶக இபேக்க
ஶ஬ணும்.
dheivanAyakan and his divine consorts - nammAzhwAr declares total surrender towards
him
Any other goal than bhagavAn is simply not truly achievable goal. Any other means than
bhagavAn is simply not a true path. One should clearly remove these misconceptions
from the mind and be fully faithful that there is nothing other than bhagavAn to be
achieved. That is the best situation to be for a jIvAthmA.
12. paramasEshiyaik kaNdAr dhvArasEshigaL aLavil nillArgaLiRE.
த஧஥ஶெ஭றஷ஦க் கண்டரர் த்஬ர஧ஶெ஭றகள் அப஬ில் ஢றல்னரர்கபிஶந.
paramapadhanAthan - master of nithya sUris and everyone else
emperumAn who does not have any one equal or higher to him is the true master for
every one. Other dhEvathas such brahmA, rudhran, etc., are called dhvAra sEshis -
meaning they are empowered by antharyAmi emperumAn (srIman nArAyaNan) to be
master of certain tasks (like creation, annihilation, etc). bhagavAn blesses the ones who
surrender unto him directly. For the ones who surrender to other dhEvathas, he blesses
them indirectly through the dhEvathas (by being the antharyAmi of those dhEvathas).
Thus, the ones who have truly understand the nature of bhagavAn, will not approach
other dhEvathas such as brahmA, rudhran, etc.
13. avan thAnE kAtta AzhwArgaL kaNdAppOlE kANbArkkuk kANalAmiththanai allathu

svayathnaththAl kANbArkku aRiyappOmO.
அ஬ன் ஡ரஶண கரட்ட ஆழ்஬ரர்கள் கண்டரப்ஶதரஶன கரண்தரர்க்குக்

கர஠னர஥றத்஡ஷண அல்னது ஸ்஬஦த்ணத்஡ரல் கரண்தரர்க்கு
அநற஦ப்ஶதரஶ஥ர.
AzhwArs were blessed with blemishless knowledge by emperumAn out of his causeless
mercy
emperumAn revealed his true nature, forms, auspicious qualities, wealth (nithya/leelA
vibhUthis), etc to AzhwArs out of his nirhEthuka krupai (causeless mercy) and thus they
saw him. Unless emperumAn reveals these mercifully by himself, it is impossible to
understand him through ones own efforts.
14. AsrayaNIyan avanE! brahmarudhrAdhigaL AsrayaNIyar allar.
ஆச்஧஦஠ ீ஦ன் அ஬ஶண! ப்஧ஹ்஥பேத்஧ர஡றகள் ஆச்஧஦஠ ீ஦ர் அல்னர்.
nammAzhwAr demonstrates ananya gathithvam (no other refuge) towards

ArAvamuthan
srIman nArAyaNan is the only refuge for every one. brahmA, rudhran, etc are not the
refuge.
15. muktharum nithyarum thAngaLum anubaviththu avanaiyum AnandhippippargaL.

bhadhdhar thAngaL AnandhiyAdhE avanai AnandhippippargaL.
ப௃க்஡பேம் ஢றத்஦பேம் ஡ரங்களும் அத௃த஬ித்து அ஬ஷணப௅ம்

ஆ஢ந்஡றப்திப்தர்கள். தத்஡ர் ஡ரங்கள் ஆ஢ந்஡ற஦ரஶ஡ அ஬ஷண
ஆ஢ந்஡றப்திப்தர்கள்.
mukthas (liberated jIvAthmAs) and nithyas (eternally free jIvAthmAs) enjoy themselves
and bring great joy to srIman nArAyaNan. bhadhdhas (conditioned jIvAthmAs in
samsAram) suffer (due to ignorance in bhagavath vishayam) and bring joy to srIman
nArAyaNan by becoming part of his leelai.
16. sarvEsvaran thrividha chEthanaraiyum svarUpAnurUpamAga adimai koLLA ninRAn.
மர்ஶ஬ச்஬஧ன் த்ரி஬ி஡ ஶெ஡஢ஷ஧ப௅ம் ஸ்஬பைதரத௃பைத஥ரக அடிஷ஥

வகரள்பர ஢றன்நரன்.
The supreme lord accepts service from all 3 types of chEthanas/jIvAthmAs according to
their nature. mukthas - liberated, nithyas - eternally free, bhadhdhas - conditioned souls.
17. virOdhiyaip pOkki ujjIvippikkaiyiRE avathArangaLukku prayOjanam.
஬ிஶ஧ர஡றஷ஦ப் ஶதரக்கற உஜ்ஜீ஬ிப்திக்ஷக஦ிஶந அ஬஡ர஧ங்களுக்கு

ப்஧ஶ஦ரஜ஢ம்.
bhagavAn's narasimha avathAram to annihilate hiraNyakasipu and protect
prahlAdhAzhwAn
The purpose/objective of bhagavAn's incarnations is to destroy the evil forces who are
opposed to his devotees and to uplift his devotees.
Translator's note: The same principle is identified by piLLai lOkAchAryar in srIvachana
bhUshaNa dhivya sAsthram - bhagavAn's avathArams and his great activities during
such avathArams are due to the offenses that were done against bhAgavathas.
18. karma samsrushtarAna chEthanarkku karma sambandhamaRRu anubavikkaikku

mun thirumEniyilE nenjai vaikkap pOgAthirE.
கர்஥ மம்ஸ்பேஷ்ட஧ரண ஶெ஡ணர்க்கு கர்஥ மம்தந்஡஥ற்று அத௃த஬ிக்ஷகக்கு

ப௃ன் ஡றபேஶ஥ணி஦ிஶன வ஢ஞ்ஷெ ஷ஬க்கப் ஶதரகர஡றஶ஧.
nammAzhwAr (who was fully removed of any effects of karmA by the divine grace of
emperumAn) shows great attachment towards the beauty of makara nedunkuzhaik
kAthar, thenthiruppErai
samsAris (conditioned souls) are bound by their karmA. bhagavAn's divine forms are
most beautiful and have the ability to remove all sorrows of the ones who see them. But
until ones karmA is nullified, one will not be able to fully engage ones mind into the
divine forms of bhagavAn.
19. sEshavasthuvukku sEshathvam nirupakamAnAl nirUpakaththaiyozhiya nirUpya

sidhdhi illai.
ஶெ஭஬ஸ்துவுக்கு ஶெ஭த்஬ம் ஢றபேதக஥ரணரல் ஢றபைதகத்ஷ஡வ஦ர஫ற஦

஢றபைப்஦ மறத்஡ற இல்ஷன.
ananthAzhwAn manifested the true spirit of kainkaryam by serving in thirumalai per
emperumAnAr's orders
nirUpakam - that which is used to establish the quality; nirUpyam - that which is
established;
The jIvAthmA's natural subservience to emperumAn is determined by his actions of
service towards emperumAn, His nature is determined through his service. So, the ones
who dont serve emperumAn does not qualify to be a chEthanan/jIvAthmA (soul) - i.e.,
he will be considered as achit (insentient - without knowledge) only.
20. pArathanthriya rasam aRivArkku svAthanthriyam anarththam.
தர஧஡ந்த்ரி஦ ஧மம் அநற஬ரர்க்கு ஸ்஬ர஡ந்த்ரி஦ம் அ஢ர்த்஡ம்.
bharathAzhwAn manifested absolute dependence towards srI rAma
pArathanthriyam - to be at the complete disposal of bhagavAn. For the ones who have
tasted and understood being dependent on bhagavAn and being fully at his disposal,
the thought that "I am independent" is very fearful.
nampiLLai - srIrangam
21. prApthi palamAy varumathiRE kainkaryam.
ப்஧ரப்஡ற தன஥ரய் ஬பே஥஡றஶந ஷகங்கர்஦ம்.
uninterrupted kainkaryam in paramapadham - ultimate goal of jIvAthmA
jIvAthmA, by nature, is a servitor of the supreme lord srIman nArAyaNan. Only if he

serves bhagavAn/bhAgavathas he will have his svarUpam satisfied. Such kainkaryam
(service) is the result of reaching bhagavAn.
22. sEshikku udhdhEsyamAnathu sEshabhUthanukku udhdhEsyamAych

chollavENumO.
ஶெ஭றக்கு உத்ஶ஡ச்஦஥ரணது ஶெ஭பூ஡னுக்கு உத்ஶ஡ச்஦஥ரய்ச்

வெரல்னஶ஬ணுஶ஥ர.
srIrangam (and other dhivyadhEsams) is dear to emperumAn and thus dear to
bhAgavathas as well
nammAzhwAr is dear to emperumAn and thus dear to bhAgavathas as well
Whatever is dear to bhagavAn who is the lord, it automatically becomes dear to

jIvAthmA who is the servant of bhagavAn.
23. karaNangaLukkuk kidaiththa kAryangaL koLLavE svarUpavirOdhiyAy
vandhERiyAnavai thannadaiyEpOm.
க஧஠ங்களுக்குக் கறஷடத்஡ கரர்஦ங்கள் வகரள்பஶ஬ ஸ்஬பைத஬ிஶ஧ர஡ற஦ரய்

஬ந்ஶ஡நற஦ரணஷ஬ ஡ன்ணஷடஶ஦ஶதரம்.
poigai AzhwAr identifies the real purpose of our sense organs in mudhal thiruvanthAdhi
11th pAsuram:
vAyavanaiyallathu vAzhththAthu
kaiyulagam thAyavanaiyallathu thAmthozhA
pEymulainanchu UNAga vuNdAn uruvOdu pErallAl
kANAkaN kELA chevi
஬ர஦஬ஷண஦ல்னது ஬ரழ்த்஡ரது
ஷகப௅னகம் ஡ர஦஬ஷண஦ல்னது ஡ரம்வ஡ர஫ர
ஶதய்ப௃ஷன஢ஞ்சு ஊ஠ரகவுண்டரன் உபேஶ஬ரடு ஶத஧ல்னரல்
கர஠ரகண் ஶகபர வெ஬ி
poigai AzhwAr - kAnchIpuram
My mouth will only glorify bhagavAn. My hands will only worship the one who measured
the whole world as thrivikraman. My eyes will not see anything but the divine form of
kaNNan emperumAn who consumed the poison from the breast of evil-minded pUthanA
and my ears will not hear anything other than his names.
By engaging the senses in bhagavath vishayam, the hurdles that stop the progress of
jIvAthmA will automatically be removed.
24. guNangaLukku piriththu sthithiyAthal, upalambamAthal illAthAp pOlE vibhUthikkum

avanaiyozhiya sthithiyAthal upalambamAthalillai.
கு஠ங்களுக்கு திரித்து ஸ்஡ற஡ற஦ர஡ல், உதனம்த஥ர஡ல் இல்னர஡ரப் ஶதரஶன

஬ிபூ஡றக்கும் அ஬ஷணவ஦ர஫ற஦ ஸ்஡ற஡ற஦ர஡ல் உதனம்த஥ர஡னறல்ஷன.
sthithi - existence, upalambam - observability. An attribute can neither exist nor can be
observed without the substance. For example, in red cloth - the redness and the cloth
are inseparable - so redness can neither exist without that cloth nor can it be observed
separately. Similarly, bhagavAn's wealth (nithya vibhUthi - spiritual world, leelA vibhUthi
- material world) can neither exist nor can be observed without bhagavAn.
25. karma nibanthanamAna AkAram smruthi vishayamAgAthapadiyAna pAkam
piRanthAl thadhIyamAyE thORRi ellAmokka anubhAvyamAyirukkum.
கர்஥ ஢றதந்஡஢஥ரண ஆகர஧ம் ஸ்ம்பே஡ற ஬ி஭஦஥ரகர஡தடி஦ரண தரகம்

திநந்஡ரல் ஡஡ீ஦஥ரஶ஦ ஶ஡ரற்நற ஋ல்னரவ஥ரக்க அத௃தரவ்஦஥ர஦ிபேக்கும்.
Once we fully realize that bodily comforts/distresses are due to our own
puNyam/pApam only, we will understand that every thing is owned by sarvEsvaran and
naturally acceptable.
Due to his deep devotion towards srIman nArAyaNan, prahlAdhAzhwAn was blissful as
ever even when he was placed in fire
Translator's note: This principle is explained beautifully by piLLai lOkAchAryar in thathva

thrayam 74, 75, 76 sUthrams which we can understand through the beautiful
commentary of maNavALa mAmunigaL. He explains that since everything is owned by
bhagavAn, everything is favourable only. It is only due to our bodily conception we
consider some as favourable and others as unfavourable. For example, due to the
bodily conception, if one person feels hot in one place during summer, the same person
feels cold in the same place during winter. But if we go beyond the bodily conception -
one will understand the true nature of jIvAthmA, accept whatever situation one is placed
in and will work positively with a favourable attitude towards bhagavAn in all such
situations.
26. vaishNava santhAnaththilE piRanthArkku Isvara marmangaL theriyumiRE.
ஷ஬ஷ்஠஬ மந்஡ர஢த்஡றஶன திநந்஡ரர்க்கு ஈஸ்஬஧ ஥ர்஥ங்கள் வ஡ரிப௅஥றஶந.
periyAzhwAr - ANdAL
One who is born in vaishNava family, will know the intricacies/confidential matters of
bhagavAn. For example, ANdAL who was the daughter of periyAzhwAr was fully aware
of the divine qualities/intricacies of bhagavAn.
27. manushya janmaththukku palam bhagavath samAsrayaNamAy irukka, athu illAthAr

manushyar allar.
஥னுஷ்஦ ஜந்஥த்துக்கு தனம் தக஬த் ம஥ரஸ்஧஦஠஥ரய் இபேக்க, அது

இல்னர஡ரர் ஥னுஷ்஦ர் அல்னர்.
The purpose of human birth is to approach bhagavAn and accept his refuge. If that was
not done, those people will not even be considered as humans.
28. prAthikUlya varjanamiRE vENduvathu.
ப்஧ர஡றகூல்஦ ஬ர்ஜ஢஥றஶந ஶ஬ண்டு஬து.
It is essential for the jIvAthmA to atleast abstain from unfavourable acts towards
bhagavAn.
Translator's note: piLLai lOkAchAryar explains this beautifully in mumukshuppadi 203rd

sUthram through rAmAyaNa slOkam "cha chAla chApam cha mumOcha vIra". When
rAvaNan was holding on to the bow and shooting arrows at srI rAma, srI rAma was
counter-attacking as well - but when rAvANa's bow was broken by srI rAma and he
dropped it down, srI rAma immediately stopped attacking rAvaNa and gave him a life-
line.This principle is explained in context of all other upAyams (other than bhagavAn
himself) which stop bhagavAn from uplifting us.
29. oru chiRAyai visvasiththu ARu mAsaththukku vENum chORum thaNNIrum

ERRikkoNdu kadalilizhiyA ninRAn. avvOpAthi visvAsamAgilum vENdavO bhagavath
vishayaththaip paRRuvArkku.
ஒபே ெறநரஷ஦ ஬ிச்஬மறத்து ஆறு ஥ரமத்துக்கு ஶ஬ணும் ஶெரறும்
஡ண்஠ ீபேம் ஌ற்நறக்வகரண்டு கடனறனற஫ற஦ர ஢றன்நரன். அவ்ஶ஬ரதர஡ற
஬ிச்஬ரம஥ரகறலும் ஶ஬ண்டஶ஬ர தக஬த் ஬ி஭஦த்ஷ஡ப் தற்று஬ரர்க்கு.
chiRAy - small boat. People have faith on a boat and board it with food and water that
are required for six months and venture into the ocean. Should we not have atleast the
same faith in taking shelter of bhagavAn? In today's world, we have faith in so many
aspects like doctors, travel on vehicles (on the road, water and air), job, bank balance,
properties, etc - if only we (who have surrendered to bhagavAn through an AchAryan)
had similar faith towards bhagavAn we will have total commitment towards him and give
up on these totally material aspirations.
30. prApyaththil prathamAvathi bhagavachchEshathvaththaLavilE niRkai;

charamAvathi bhAgavatha sEshathvaththaLavilE varugai.
ப்஧ரப்஦த்஡றல் ப்஧஡஥ர஬஡ற தக஬ச்ஶெ஭த்஬த்஡ப஬ிஶன ஢றற்ஷக; ெ஧஥ர஬஡ற

தரக஬஡ ஶெ஭த்஬த்஡ப஬ிஶன ஬பேஷக.
nammAzhwAr situated in bhagavath sEshathvam
madhurakavi AzhwAr situated in bhAgavatha sEshathvam
With respect to the achievable goal - the first level is to stay as a servitor of bhagavAn;
the ultimate level is to become a servitor of bhAgavathas.
Transaltor's note: For more details on this 30th vAkyam, please read
http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html.
31. pirAtti asOkavanikaiyilE pirinthirunthAp pOlEyirukkiRathu kANum svarUpa gyAnam

piRanthavARe udambudanirukkumiruppu.
தி஧ரட்டி அஶெரக஬஢றஷக஦ிஶன திரிந்஡றபேந்஡ரப் ஶதரஶன஦ிபேக்கறநது கரணும்

ஸ்஬பைத ஜ்ஞரணம் திநந்஡஬ரஶந உடம்புடணிபேக்கு஥றபேப்பு.
Once a chEthana (sentient being) realises his true nature (that he is an eternal servitor
of bhagavAn and he should be aiming to eternally serve in paramapadham), his life in
samsAram is compared to sIthA pirAtti's sorrowful life in separation from srI rAmA at
asOka vanikA (forest).
Translator's note: This principle is beautifully explained by nanjIyar to nampiLLai as

identified in periyavAchAn piLLai's mANikka mAlai as follows.
nampiLLai asks nanjIyar "For a mumukshu in samsAram, who is the companion? how
does he spend is time?". nanjIyar replies "mumukshu is neither a varNam nor an
Asramam - any one who is desiring for mOksham is called mumukshu. His real
companions and pastimes are in the other side of virajA river (river that separates
srIvaikuNtam and samsAram). Only if there is any desire for anything, we will need
companion and pastime. If there was a companion for sIthA pirAtti in lankA then
mumukshu will also have companion here. sIthA pirAtti's situation in lankA is like a self-
realised chEthanan's situation in samsAram. For such chEthanas,
 His body is like the asOka vanikA where sIthA pirAtti was kept captive by
rAvaNa.
 His attachment to sensual pleasures is like her attachment towards mArIchan

(the golden deer). That attachment towards sensual pleasures will separate us
from bhagavAn.
 His vision of samsAram is as dreadful as her vision of rAvaNa.
 His children, friends, etc (who are materially oriented) are like the rAkshasis who
were torturing sIthA pirAtti.
 His ahankAram ahankAram, mamakAram are like the EkAkshi (One eyed
rAkshasi), EkakarNi (One eared rAkshasi), etc (who are the different rAkshasis
who constantly watch over sIthA pirAtti)
 His association with srIvaishNavas is like sIthA pirAtti's association with srI
vibhIshaNAzhwAn and his good-hearted daughter thrijatA.
 His vision of AchAryan is like her vision of thiruvadi (hanuman).
 AzhwArs' dhivyaprabhandhams and bhagavath vishayam in srI rAmAyaNam, srI
mahAbhAratham, etc are like hanuman's glorification of srI rAma's divine
qualities.
 AchAryan's thirumanthra upadhEsam is like hanuman giving srI rAma's ring to

sIthA pirAtti.
 Always meditating on bhagavAn through thirumanthram is like sIthA pirAtti

always meditating on various pastimes of her with srI rAma by seeing the ring of
srI rAma.
 His activities/pastimes in samsAram will be totally different from samsAris like

sIthA pirAtti's activities/pastimes that are totally different from the residents of
lankA. The residents of lankA were simply eating, sleeping, enjoying sensual
pleasures, etc. pirAtti was simply longing for her re-union with bhagavAn and was
filled with sorrow. She was living like a helpless deer in the midst of blood-thirsty
wild-dogs.
 In spite of all these sufferings, she did not make any effort on her own since that
was not proper for here true nature of pArathanthriyam. Similarly, a mumukshu
never for a moment should think that he is independent and indulge in the act of
protecting himself by his own effort - he should be totally surrendered to
bhagavAn and fully depend on him only.
 Such mumukshus will consider bhagavAn only as the upAyam (means),

constantly cry out to bhagavAn to end their miserable life in samsAram and bless
them with the eternal blissful kainkaryam in srIvaikuNtam.
32. sEshikkiniyathAna vazhiyAlEyiRE sEshabhUthanukkiniyathAvathu.
ஶெ஭றக்கறணி஦஡ரண ஬஫ற஦ரஶன஦ிஶந ஶெ஭பூ஡னுக்கறணி஦஡ர஬து.
srIrangam (and other dhivyadhEsams) is dear to emperumAn and thus dear to
bhAgavathas as well
nammAzhwAr is dear to emperumAn and thus dear to bhAgavathas as well
Whatever is pleasing to the master, that is pleasing to the servant as well.
33. mithunamAyk kalavA ninRAl iraNdu thalaikkum uLLa rasam sEshasEshigaL

parimARRaththilumuNdiRE.
஥றது஢஥ரய்க் கன஬ர ஢றன்நரல் இ஧ண்டு ஡ஷனக்கும் உள்ப ஧மம்
ஶெ஭ஶெ஭றகள் தரி஥ரற்நத்஡றலுப௃ண்டிஶந.
srI ranganAchiyAr - srI ranganAthan
The pleasure derived by the divine couple in their courtship would also be there in the
company of sEshan (jIvAthmA) and seshi (bhagavAn).
34. avanukkiniyathAy avvazhiyAlE thanakkiniyathAgaiyiRE sEsha bhUthanukku vAchi.
அ஬னுக்கறணி஦஡ரய் அவ்஬஫ற஦ரஶன ஡ணக்கறணி஦஡ரஷக஦ிஶந ஶெ஭

பூ஡னுக்கு ஬ரெற.
It is the nature of jIvAthmA (servant) to accept what is dear to bhagavAn (master).
Translator's note: Here "vAchi" means differentiating factor. bhagavAn is svathanthran

so he can accept whatever he desires, but jIvAthmA being parathanthran, must fully
follow his master's desires.
35. bhagavath vishayaththilE OradivArA ninRavARE paragruhaththininRum

svagruhaththilE pugunthAp pOlEyirukkum.
தக஬த் ஬ி஭஦த்஡றஶன ஓ஧டி஬ர஧ர ஢றன்ந஬ரஶந த஧க்பேயத்஡றணின்றும்

ஸ்஬க்பேயத்஡றஶன புகுந்஡ரப் ஶதரஶன஦ிபேக்கும்.
By giving up attachments to sensual pleasures and starting to engage in the matters
related to bhagavAn, it is like leaving some one else's home and entering into ones own
home since bhagavath vishayam is the natural aspiration for the jIvAthmA.
36. prApthi dhEsam nithyasUrigaLitta vazhakkAy irukkum.
ப்஧ரப்஡ற ஶ஡ெம் ஢றத்஦மழரிகபிட்ட ஬஫க்கரய் இபேக்கும்.
srIvaikuNtam (paramapadham) which is the ultimate destination for chEthanan (sentient

being) is fully under the control of nithyasUris as identified by nammAzhwAr in
thiruvAimozhi 3.9.9 as "vAnavar nAdu" (the land of nithyas/mukthas).
Translator's note: This principle is of nithya/mukthas being the full controller of

paramapadham is explained by the following pramANams.
 madhurakavi AzhwAr in his kaNNinuN chiRu thAmbu 11th pAsuram, identifies

that the one who believes his words and follows AchArya nishtai will reach
srIvaikuNtam. A question arises here - being fully surrendered to nammAzhwAr,
why would madhurakavi AzhwAr talk about reaching out to srIvaikuNtam? All the
commentators explain the reason for madhurakavi AzhwAr's words in the
following manner - since AzhwAr thirunagari is controlled by both AdhinAthan
(polindhu ninRa pirAn) emperumAn and nammAzhwAr (the dhEvasthAnam is
called AdhinAthar-AzhwAr dhEvasthAnam) but paramapadham is controlled fully
by nammAzhwAr.
 ALavandhAr in his sthOthra rathnam 42nd slOkam, identifies that bhagavAn has
given the full control of managing both nithya vibhUthi (paramapadham) and
leelA vibhUthi (samsAram) to vishwaksEnar and he is simply enjoying his
pastimes with srI mahAlakshmi.
37. karmavasyan piRavikkellai kANAninROm; akarmavasyan piRavikkellai

kANginRilOm.
கர்஥஬ச்஦ன் திந஬ிக்வகல்ஷன கர஠ர஢றன்ஶநரம்; அகர்஥஬ச்஦ன்

திந஬ிக்வகல்ஷன கரண்கறன்நறஶனரம்.
jIvAthmA who is bound by his karmA in samsAram has an end to his births when he
attains liberation. But bhagavAn who is not bound by karmA and incarnates out of his
causeless mercy has no end to his births.
Translator's note:
 vEdham says ajAyamAna: bahudhA vijAyathE - bhagavAn who is birthless (by
karmA) takes many births out of his mercy
 In bhagavath gIthA 4.5, krishNa (vEdhyan - Object of vEdhas) says - Both you
and I have taken so many births. While I can remember every thing of my births
(since I am omniscient) you cannot.
 nammAzhwAr (vaidhikar - follower of vEdhas) declares in thiruviruththam 1st

pAsuram itself that, out of emperumAn's causeless mercy, he takes birth in to
innumerable forms of life. nampiLLai identifies in his eedu vyAkyAnam that
because bhagavAn incarnates out of his mercy, there is no restriction in the type
of body he will accept. The same principle is identified by him in thiruvAimozhi as
well in 3.10.1 - sanmam pala pala cheythu (ென்஥ம் தன தன வெய்து -
accepting many many births). Also nammAzhwAr provides a close translation for
ajAyamAna: bahudhA vijAyathE in thiruvAimozhi 2.9.5 - "piRappil pal piRavip
perumAn" (திநப்தில் தல் திந஬ிப் வதபே஥ரன்).
38. karmaththukku avadhiyuNdu, anugrahaththukku avadhiyillai.
கர்஥த்துக்கு அ஬஡றப௅ண்டு, அத௃க்஧யத்துக்கு அ஬஡ற஦ில்ஷன.
srI ranganAthan with his abhaya hastham (giving protection to his devotees) indicating
mA sucha: (dont worry)
There are boundaries for jivAthmAs' karmA. But there is no boundary for bhagavAn's
causeless mercy.
39. palAbisandhi rahithamAga dhAnadharmaththai anushtiththu, emperumAnai

udhdhEsyamAkkAthE, palAbisandhi yukthamAga anushtiththu svargAdhi bOgangaLaip
paRRinAl nilai nillAthu.
தனரதிமந்஡ற ஧யற஡஥ரக ஡ர஢஡ர்஥த்ஷ஡ அத௃ஷ்டித்து, ஋ம்வதபே஥ரஷண

உத்ஶ஡ச்஦஥ரக்கரஶ஡, தனரதிமந்஡ற ப௅க்஡஥ரக அத௃ஷ்டித்து ஸ்஬ர்கர஡ற
ஶதரகங்கஷபப் தற்நறணரல் ஢றஷன ஢றல்னரது.
Virtuous activities, Charity, etc must be performed as kainkaryam towards emperumAn

without any attachment towards the result. If it was done with specific attachment
towards achieving svargam (heavenly planets), etc., the results are impermanent and
insignificant.
40. sEshabhUthan paRRuvathu sEshiyinudaiya thiruvadigaLaiyiRE.
ஶெ஭பூ஡ன் தற்று஬து ஶெ஭ற஦ினுஷட஦ ஡றபே஬டிகஷப஦ிஶந.
lotus feet of srI ranganAthan
jIvAthmA (servant) will only take refuge at the lotus feet of bhagavAn (master).
Translator's note: This principle is explained with nice examples by piLLai lOkAchAryar.
 mumukshuppadi 147 - dhvaya prakaraNam charaNau (thiruvadi/lotus feet)

sabdham - sEshipakkal sEshabhUthan izhiyum thuRai; prajai mulaiyilE vAy
vaikkumA pOlE (ஶெ஭றதக்கல் ஶெ஭பூ஡ன் இ஫றப௅ம் துஷந; ப்஧ஷஜ
ப௃ஷன஦ிஶன ஬ரய் ஷ஬க்கு஥ர ஶதரஶன) - Just like an infant will naturally
look out for the breast of his/her mother (since that is the source of
sustainance/nourishment), jIvAthmA will naturally look out for the lotus feet of
bhagavAn.
 srIvachana bhUshaNam 427 - AchArya vaibhavam - Isvaranaip paRRugai

kaiyaip pidiththuk kAryam koLLumO pAthi; AchAryanaip paRRugai kAlaip
pidiththuk kAryam koLLumO pAthi. (ஈச்஬஧ஷணப் தற்றுஷக ஷகஷ஦ப்
திடித்துக் கரர்஦ம் வகரள்ளுஶ஥ர தர஡ற; ஆெரர்஦ஷணப் தற்றுஷக
கரஷனப் திடித்துக் கரர்஦ம் வகரள்ளுஶ஥ர தர஡ற.) - Approaching bhagavAn
directly is like reaching out to his hands (which may or may not succeed);
Approaching bhagavAn through AchAryas is like reaching out to his lotus feet
(which is sure to succeed) - Here AchAryas are established as the lotus feet of
bhagavAn.
41. avyakthaththinudaiya vyakthathadhasaiyiRE mahAnAgiRathu.
அவ்஦க்஡த்஡றனுஷட஦ வ்஦க்஡஡஡ஷெ஦ிஶந ஥யர஢ரகறநது.
mUla prakruthi is the primordial matter. sathvam (goodness), rajas (passion) and
thamas (ignorance) are the 3 attributes of prakruthi. The unmanifested state of prakruthi
is called avyaktham (unmanifested). In this state all 3 guNams are equally distributed.
When the 3 guNams become inequally distributed that leads to the manifested state of
prakruthi. mahAn is the first state of such manifested matter.
Translator's note: piLLai lOkAchAryar explains these principles beautifully in thathva

thrayam - this grantham is also called as kutti bhAshyam (brief srI bhAshyam - since it
expounds all the principles that are explained in srIbhAshyam very crisply). mAmunigaL
has written a most beautiful commentary which brings out the essence of samskritha
vEdhAntham in the most excellent way. For a brief presentation of the same, visit
http://ponnadi.blogspot.in/p/thathva-thrayam.html. Specifically, achith (matter) related
topics are discussed in detail at http://ponnadi.blogspot.com/2013/03/thathva-thrayam-
achith-what-is-matter.html
42 . sAthvikamAyum rAjasamAyum thAmasamAyum mUnRu vagaippattiRE

ahankAranthAniruppathu.
மரத்஬ிக஥ரப௅ம் ஧ரஜம஥ரப௅ம் ஡ர஥ம஥ரப௅ம் ப௄ன்று ஬ஷகப்தட்டிஶந

அயங்கர஧ம் ஡ரணிபேப்தது.
ahankAram is the cause for us to be bewildered and consider our body as the soul. This
is one of the 24 elements of matter. This is born from mahAn (manifested state of
matter). ahankAram is of 3 types - sAthvikam, rAjasam and thAmasam.
Translator's note: ahankAram means anAthmani Athma buddhi - considering the

dhEham (body) as the AthmA (soul) out of ignorance. This is the first and the biggest
hurdle in spiritual progress - unless we give up the thought that the body and soul are
the same and understand that we are not our body, we cannot understand any other
spiritual matters since our identity itself is wrong. In bhagavath gIthA, kaNNan
emperumAn first establishes the nature of soul in the whole of second chapter. In the
12th slOkam - "nathvE vAham", he right away explains that the jIvAthmA is
imperishable and the body is perishable. In the same slOkam, he goes on to establish
the existence of innumerable jIvAthmAs and unique identity of each jIvAthmA and also
establishes that paramAthmA is different from jIvAthmA. Please see
http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html for
details.
43. sAthvika ahankAra kAryam EkAdhasa indhriyangaL. thAmasa ahankAra kAryam

pruthivyAdhi bhUthangaL. iraNdukkum upakAramAy irukkum rAjasa ahankAram.
மரத்஬ிக அயங்கர஧ கரர்஦ம் ஌கர஡ெ இந்த்ரி஦ங்கள். ஡ர஥ம அயங்கர஧
கரர்஦ம் ப்பே஡றவ்஦ர஡ற பூ஡ங்கள். இ஧ண்டுக்கும் உதகர஧஥ரய் இபேக்கும்
஧ரஜம அயங்கர஧ம்.
From sAthvika ahankAryam, five gyAnEndhriyams (sense organs of knowledge), five

karmEndhriyams (sense organs of action) and manas (mind) are manifested.
gyAnEndhriyams - They are srOthra (ears), thvak (skin), chakshur (eyes), jihvA
(tongue), grAhNa (nose). karmEndhriyams - vAk (mouth), pANi (hands), pAdha (legs),
pAyu (excretory organs), upastha (organs for procreation). From thAmasa ahankAram,
pancha bhUthams (five elements) are manifested. pancha bhUtams - AkAsa (ether),
vAyu(air), agni (fire), Apa/jala (water), prthvi (earth). rAjasa ahankAram assists sAthvika
ahankAram and thAmasa ahankAram in their activities.
Translator's note: Please see http://ponnadi.blogspot.com/2013/03/thathva-thrayam-

achith-what-is-matter.html for details.
44. kittinArkku sAmyApaththiyiRE palam.
கறட்டிணரர்க்கு மரம்஦ரதத்஡ற஦ிஶந தனம்.
The real benediction for the jIvAthmA is to reach emperumAn. For the ones who reach
him, he blesses him with sAmyApaththi mOksham as identified by thirumangai AzhwAr
in periya thirumozhi 11.3.5 - "thammaiyE okka aruL cheyvar" (஡ம்ஷ஥ஶ஦ ஒக்க
அபேள் வெய்஬ர் - bhagavAn will bless the mukthAthmA to have his qualities).
Translator's note: sAmyApaththi mOksham means mukthAthmA acquiring eight qualities

by the grace of bhagavAn. These qualities are present in bhagavAn fully. But beyond
these eight qualities there are certain qualities like sriya:pathithvam (being the husband
of srI mahAlakshmi), sEsha sAyithvam (the one lying on Adhi sEshan), ubhaya vibhUthi
nAthathvam (being the controller of both nithya vibhUthi and leelA vibhUthi), etc., which
are unique to bhagavAn alone.
The eight qualities are:
 apahathapApmA - being free from any sins
 vijara: - being free from old age
 vimruthyu: - being free from death
 visOka: - being free from sorrows
 vijigathsa: - being free from hunger
 apipAsa: - being free from thirst
 sathyakAma: - able to fulfill all desires
 sathyasankalpa: - able to complete any task
45. mukthar pancha vimsathi vArshikarAyiruppargaLiRE - niranthara

bhagavadhanubhavaththAlE.
ப௃க்஡ர் தஞ்ெ ஬ிம்ெ஡ற ஬ரர்஭றக஧ர஦ிபேப்தர்கபிஶந - ஢ற஧ந்஡஧

தக஬஡த௃த஬த்஡ரஶன.
Since the mukthas (liberated souls) are constantly engaged in bhagavath anubhavam,
they always stay 25 years old.
Translator's note: Constant bhagavath anubhavam leads to one regaining/maintaining
their youth (not in the material sense - its a spiritual principle which happens by the
grace of bhagavAn). Let us see a couple of examples:
 dhasaratha chakkaravarthy was constantly seeing and enjoying srI rAma, and by
doing that he was regaining his youth (forgetting his own body and focussing on
bhagavAn). His constant bhagavath anubhavam is identified by kulasEkara
AzhwAr in perumAL thirumozhi 9.4 pAsuram "vA pOgu vA" (஬ர ஶதரகு ஬ர).
 In thiruppAvai 11th pAsuram "kaRRuk kaRavai" (கற்றுக் கநஷ஬) same

principle is explained. - kaRRu means calf and kaRavai means milk giving cow.
When the question "How can a calf give milk?" arises, azhagiya maNavALa
perumAL nAyaNAr beautifully explains it in the following manner. Just like
mukthas stay at 25 years by being engaged in constant bhagavath anubhavam,
here also the cows stay youthful like calves (stay young forever) due to the touch
of krishNa, yet they give milk.
46. kshudhra vishayangaLAy anubhavikkap pukkAl, avai alpAsthirathvAdhi dhOsha
thushtamAgaiyAlE, anubhavikkum kAlamum alpamAyirukkum.
க்ஷளத்஧ ஬ி஭஦ங்கபரய் அத௃த஬ிக்கப் புக்கரல், அஷ஬ அல்தரஸ்஡ற஧த்஬ர஡ற

ஶ஡ர஭ துஷ்ட஥ரஷக஦ரஶன, அத௃த஬ிக்கும் கரனப௃ம் அல்த஥ர஦ிபேக்கும்.
All pleasures outside bhagavath vishayam are insignificant and impermanent. Because
of that, the such pleasures are short-lived.
47. anubhAvya vishayam aparichchinnamAgaiyAlE kAlamum ananthakAlamAy irukkum.
அத௃தரவ்஦ ஬ி஭஦ம் அதரிச்ெறந்஢஥ரஷக஦ரஶன கரனப௃ம் அ஢ந்஡கரன஥ரய்

இபேக்கும்.
nammAzhwAr glorifies thirukkudandhai ArAvamudhan as unbounded/never ending
nectar
Since bhagavAn is unlimited, blissful kainkaryam (service) to him will also go on forever.
48. mAthA pithAkkaL kuRaivALar pakkalilEyiRE iranguvathu.
஥ர஡ர தி஡ரக்கள் குஷந஬ரபர் தக்கனறஶன஦ிஶந இ஧ங்கு஬து.
nammAzhwAr glorifies srI ranganAthan's vyUha sauhArdham (compassion)
Parents are more attached and concerned towards children who are incapable
(physically/mentally).
Translator's note: bhagavAn is very merciful towards bhadhdha jIvAthmAs (ones who
are suffering in samsAram) and is more concerned about them. Unlike nithyas (eternally
free) and mukthas (liberated) who are both fully knowledgable and engaged in
bhagavath kainkaryam, bhadhdhas are bound in samsAram and suffering here. Yet,
they are also equally privileged to engage in kainkaryam - as soon as they understand
their true identity and accept srIman nArAyaNan as their lord and master. To bring in
such realization and awareness in bhadhdha jIvAthmAs, emperumAn takes so much
effort by:
 performing srushti (creation)
 giving senses and body to jIvathmAs
 giving them gyAnam (knowledge)
 accompanying the jIvAthmA as antharyAmi always and guiding him
 giving them sAsthram through which he can be understood
 himself descending into samsAram as various avathArams
 facilitating the arrival of AzhwArs and AchAryas who were even more merciful
towards bhadhdhas (bound souls)
All of these principles are explained beautifully and clearly in srIvachana bhUshaNa
dhivya sAsthram by piLLai lOkAchAryar in sUthram 381 - "thripAdh vibhUthiyilE
paripUrNa anubhavam nadavA niRka..." (த்ரிதரத் ஬ிபூ஡ற஦ிஶன தரிபூர்஠
அத௃த஬ம் ஢ட஬ர ஢றற்க...) and subsequent sUthrams. This sUthram explains the
principle of bhagavAn's nirhEthuka krupai (causeless mercy) in the most
compreshensive fashion. mAmunigaL further elaborates the principle in his vyAkyAnam
clearly.
49. theLivisumbAgaiyAlE annilam thAnE solluvikkum. iruL tharumA gyAlamAgaiyAlE

innilam aththaith thavirppikkum.
வ஡பி஬ிசும்தரஷக஦ரஶன அந்஢றனம் ஡ரஶண வெரல்லு஬ிக்கும். இபேள் ஡பே஥ர
ஞரன஥ரஷக஦ரஶன இந்஢றனம் அத்ஷ஡த் ஡஬ிர்ப்திக்கும்.
paramapadham (srIvaikuntam) is the place of endless bliss and blemishless knowledge

- so it leads everyone to be engaged in constant glorification of srIman nArAyaNan
(through sAma gAnam, etc). samsAram is filled with ignorance - so it leads everyone to
engaged in other petty matters.
50. bhagavan nAma sankIrthanamum bhAgavatha sahavAsamum saththayAthArakam.
தக஬ந் ஢ர஥ மங்கல ர்஡஢ப௃ம் தரக஬஡ மய஬ரமப௃ம் மத்஡஦ர஡ர஧கம்.
Devotees sustain themselves by engaging in nAma sankIrthanam (singing the glories of

bhagavAn) and by engaging in kainkaryams in the company of bhAgavathas.
Note: srI U. vE. gOpAlakrishNa dhAsar (kOnAr) who was living in chennai and a sishya
of kOil kandhAdai vAdhUla aNNan swamy compiled a set of beautiful
phrases/sentences from nampiLLai's eedu (documented by vadakku thiruvIdhi piLLai)
vyAkyAnam long ago. kOil vidhwAn srI U. vE. R narasimhAchAryar swamy
(paramapadhavAsi) wrote simple thamizh meanings for those phrases/sentences. This
book
(https://docs.google.com/file/d/0ByVemcKfGLucbWJNTUMzVS1KTzA/edit?usp=sharing
) was originally released on 7-1-68 and was re-published by puthur raghurAman swamy
(editior: srI sailEsa dhayApAthram magazine). In this series we are relishing this great
compilation with the english translation for the same.

51. munbu mukam thORRAthE ninRAnAgilum Abaththu vandhavARE mukam kAtti

rakshikkumavanAyiRRu. avanippadi iruppAnoruvanAgaiyAlE svArAdhan.
ப௃ன்பு ப௃கம் ஶ஡ரற்நரஶ஡ ஢றன்நரணரகறலும் ஆதத்து ஬ந்஡஬ரஶந ப௃கம்
கரட்டி ஧க்ஷறக்கு஥஬ணர஦ிற்று. அ஬ணிப்தடி இபேப்தரவணரபே஬ணரஷக஦ரஶன
ஸ்஬ர஧ர஡ன்.
Even though bhagavAn may not reveal himself for a long time, when there is imminent
danger, he will reveal himself and give his protection. It is because of this quality, he is
explained as most easily approachable and worshippable.
Translator's note: bhagavAn stays with the jIvAthmA in the body as antharyAmi and is
always caring for the well-being of the jIvAthmA. He physically appears and gives his
protection to his devotees during imminent danger. gajEndhra was depending on his
own self effort to fight the crocodile and protect himself for 1000s of years. But the
moment he called out to bhagavAn, bhagavAn came flying immediately, killed the
crocodile and affectionately protected him.
52. thAn rakshikkumidaththil iththalaiyil AnukUlyaththukku sUchakamAna

aprathishEdhamE vENduvathu.
஡ரன் ஧க்ஷறக்கு஥றடத்஡றல் இத்஡ஷன஦ில் ஆத௃கூல்஦த்துக்கு மழெக஥ரண
அப்஧஡றஶ஭஡ஶ஥ ஶ஬ண்டு஬து.
When bhagavAn attempts to help/protect a jIvAthmA, he only expects that the jIvAthmA
does not reject his help. That itself is seen as a favourable act of jIvAthmA by
bhagavAn.
Translator's note: non-rejection of bhagavAn's krupai is beautifully explained by ANdAL

in thiruppAvai 28th pAsuram. Here, ANdAL says just like krishNa protected the cattle
which did not reject his grace, he should protect her as well who is not rejecting his
help. piLLai lOkAchAryar, in mumukshuppadi 273rd sUthram, explains the same
principle. - pERRukku vENduvathu vilakkAmaiyum irappumiRE (ஶதற்றுக்கு
ஶ஬ண்டு஬து ஬ினக்கரஷ஥ப௅ம் இ஧ப்பு஥றஶந) - For the jIvAthmA to achieve the
ultimate goal of bhagavath kainkaryam, he only needs the following: a) he should stop
rejecting bhagavAn's causeless grace b) he should have the desire to achieve that goal
(nothing will be identified as purushArtham unless a purusha desires for that).
53. dhEvathAnthara sparsamudaiyArudaiya sparsaththiRku srIvaishNavargaLudaiya

pAdharENuvaik koNdu pariharikkap pArungOL.
ஶ஡஬஡ரந்஡஧ ஸ்தர்ெப௃ஷட஦ரபேஷட஦ ஸ்தர்ெத்஡றற்கு

ஸ்ரீஷ஬ஷ்஠஬ர்களுஷட஦ தர஡ஶ஧ணுஷ஬க் வகரண்டு தரியரிக்கப்
தரபேங்ஶகரள்.
To atone the contact of a person who is related/attached to dhEvathAnthrams
(dhEvathas other than srIman nArAyaNan), one should use the dust of the lotus feet of
srIvaishNavas.
Translator's note: dhEvathas other than srIman nArAyaNan are conditioned jIvAthmAs
and are themselves bound in this samsAram due to their own karmA. They are also
filled with ahankAram and rajO/thamO guNams. Hence, our pUrvAchAryas fully avoided
any relationship with those dhEvathas and persons who are attached such dhEvathas.
The severity and seriousness of this aspect can be understood from the following
incident. Once a dhEvathAntharaparar’s (one who is devoted to other dhEvathas) dhoti
(cloth) touches parasAra bhattar accidentally. Even being a great scholar, bhattar gets
shaken up by this simple incident of having mild contact with a dhEvathAntharaparar.
He runs to his mother and asks what to do. His mother says the only way is to accept
sripAdha thIrtham of a abrAhmaNa srivaishnava. bhattar locates one such srivaishNava
and requests for his sripAdha thIrtham. That srivaishNava looking at the stature
(position) of bhattar refuses to give sripAdha thIrtham but bhattar insists and accepts
the same from him.
54. bhagavath vishayaththil paNNina anjalimAthramum saraNyan nIrmaiyAlE migai.
தக஬த் ஬ி஭஦த்஡றல் தண்஠ிண அஞ்ெனற஥ரத்஧ப௃ம் ம஧ண்஦ன்

஢ீர்ஷ஥஦ரஶன ஥றஷக.
bhagavAn is the refuge to all who surrenders unto him. Out of his magnanimous nature,
when some one simply folds their palms and offers their salutations to him, he treats
that as a great act and fully protects such persons.
namperumAL showering his protection for a simple anjali
Translator's note: dhraupadhi (the wife of pANdavas) surrenders to krishNa and helps
krishNa once by tearing a piece of her own saree to cover krishNa's wound when he
gets hurt. But considering that as a big favour he helps pANdavas throughout their
whole life for the sake of her. Even before leaving to paramapadham he reveals his
heart that he has not done enough to dhraupadhi and feels sad for that. Such was his
magnanimous nature. nampiLLai follows in the foot steps of ALavandhAr who
highlighted bhagavAn's magnanimous nature in sthOthra rathanam slOkam 28:
thvadhangrim udhdhichya kathApi kEnachith

yathA thathA vApi sakruth kruthOnjali:
thavaiva mushNAthi asubAni asEshatha
subAni pushNAthi na jAthu hIyathE
த்஬஡ங்க்ரிம் உத்஡றச்஦ க஡ரதி ஶக஢ெறத்

஦஡ர ஡஡ர ஬ரதி மக்பேத் க்பேஶ஡ரஞ்ஜனற:
஡ஷ஬஬ ப௃ஷ்஠ர஡ற அசுதர஢ற அஶம஭஡
சுதர஢ற புஷ்஠ர஡ற ஢ ஜரது யீ஦ஶ஡
Even when some one performs an anjali just once even in an improper way to your
lotus feet, that eradicates all his sins and brings all auspiciousness to him.
55. ingirukkum nALaikku purushakAramAga mumukshukkaLuNdu. anguththaikku
nithyasUrigaLuNdu.
இங்கறபேக்கும் ஢ரஷபக்கு புபே஭கர஧஥ரக ப௃ப௃க்ஷளக்களுண்டு.

அங்குத்ஷ஡க்கு ஢றத்஦மழரிகளுண்டு.
mumukshu = one who desires for mOksham. For the time we spend in samsAram after
becoming a mumukshu, we have other mumukshus for companionship (to discuss
bhagavath vishayam). Once we reach parampadham we have the nithyas (and
mukthas) for companionship.
emperumAnAr - srIperumbUthUr
Translator's note: In this samsAram, we can engage together with srIvaishNavas and
serve bhagavAn, bhAgavathas and AchAryas. Once we reach paramapadham, we can
engage with nithyas and mukthas in service. AchAryas guide us when we are in
samsAram. They give us true knowledge and lead us into proper implementation of
such knowledge. Only with their help, our time will be spent usefully in samsAram.
56. oruvan vaishNavanAgaiyAvathu ithu - sarvEsvaran rakshakan enRoruvan pakkalilE

oru vArththai kEttuvittu.
ஒபே஬ன் ஷ஬ஷ்஠஬ணரஷக஦ர஬து இது - மர்ஶ஬ச்஬஧ன் ஧க்ஷகன்

஋ன்வநரபே஬ன் தக்கனறஶன ஒபே ஬ரர்த்ஷ஡ ஶகட்டு஬ிட்டு.
One becomes a vaishNava by hearing from another vaishNava that srIman nArAyaNan
is the master of all dhEvathas like brahmA, rudhran, etc and srIman nArAyaNan is the
ultimate refuge for everyone.
Translator's note: This principle can be understood from the life of kshathrabandhu. He
was a person born in kshathriya family but was filled with misdeeds. He once helps a
rishi (sage) and the sage explains him about kEsava nAmam (the name kEsava - one of
the meanings of kEsava is "srIman nArAyaNan is the lord of brahmA and rudhran"). He
becomes purified and ultimately gets blessed by bhagavAn. This incident is identified by
thoNdaradippodi AzhwAr in thirumAlai 4th pAsuram.
57. kazhivathOr kAthaluRRArkkum uNdO kaNgaL thunjuthal enRiREyiruppathu

svarUpamithu enRaRinthAl svarUpAnurUpamAna vruththiyum ithukku
virOdhiyAnavaRRaith thaLLuthalum illaiyAgil gyAnam piRanthathillaiyAmiththanaiyiRE.
ithillaiyAgil AzhwArgaL pOna vazhiyil anvayiththilanAmiththanaiyiRE.
க஫ற஬ஶ஡ரர் கர஡லுற்நரர்க்கும் உண்ஶடர கண்கள் துஞ்சு஡ல்

஋ன்நறஶந஦ிபேப்தது ஸ்஬பைத஥றது ஋ன்நநறந்஡ரல் ஸ்஬பைதரத௃பைத஥ரண
வ்பேத்஡றப௅ம் இதுக்கு ஬ிஶ஧ர஡ற஦ரண஬ற்ஷநத் ஡ள்ளு஡லும் இல்ஷன஦ரகறல்
ஜ்ஞரணம் திநந்஡஡றல்ஷன஦ர஥றத்஡ஷண஦ிஶந. இ஡றல்ஷன஦ரகறல்
ஆழ்஬ரர்கள் ஶதரண ஬஫ற஦ில் அந்஬஦ித்஡றனணர஥றத்஡ஷண஦ிஶந.
nammAzhwAr says "Once a person develops great attachment towards bhagavath

vishayam, they cannot really sleep (or think about anything else) for even a single
moment". For some one who developed attachment towards bhagavAn, until they fully
attain bhagavAn, they cannot rest. This is the true nature. Even after understanding this,
if one does not accept that is favourable for the AthmA and reject that is unfavourable
for the AthmA, there is no scope for further development of their knowledge. They also
do not qualify to follow the path of AzhwArs (who showed the true path of detachment
towards other worldly matters and full attachment towards bhagavAn).
58. nArAyaNa sabdhaththiRku upAyathva ubayOkiyAna vAthsalyAdhigaLum,

upEyathva ubayOkiyAna sEshithvAdhi guNangaLum arththam.
஢ர஧ர஦஠ ெப்஡த்஡றற்கு உதர஦த்஬ உதஶ஦ரகற஦ரண ஬ரத்மல்஦ர஡றகளும்,
உஶத஦த்஬ உதஶ஦ரகற஦ரண ஶம஭றத்஬ர஡ற கு஠ங்களும் அர்த்஡ம்.
bhagavAn is both upAyam (means/path) and upEyam (goal). The term "nArAyaNa"
indicates both these aspects. nArAyaNa means one who is filled with auspicious
qualities. Some of his qualities establish his upAyathvam (him being the means). They
are vAthsalyam (maternal affection), svAmithvam (propreitorship of everything),
sausIlyam (magnanimity), saulabhyam (easy accessibility). Some of his qualities
establish his upEyathvam (him being the goal). They are sEshithvam (being the
master), etc.
Translator's note: piLLai lOkAchAryar in mumukshuppadi sUthrams 136 to 138, explains

the various auspicious qualities of bhagavAn and their role in facilitating emperumAn
being the upAyam for us. And subsequently goes on to establish that all such
auspicious qualities are directly and fully manifested in archAvathAra emperumAns.
59. srushtyAdhigaLil sathyasankalpanAyirukkum, Asritha virOdhigaLaLavilE
asathyasankalpanAyirukkum.
ஸ்பேஷ்ட்஦ர஡றகபில் மத்஦மங்கல்தணர஦ிபேக்கும், ஆச்ரி஡

஬ிஶ஧ர஡றகபப஬ிஶன அமத்஦மங்கல்தணர஦ிபேக்கும்.
During creation, etc bhagavAn manifests his sathya sankalpam (that he can accomplish
whatever he vows to do). But when dealing with the enemies of his devotees, he acts
differently - i.e., he punishes those enemies of his devotees even though he has the
ability to correct/reform them as well.
60. Asritha virOdhigaLaith thanakku virOdhigaLAgak koNdu vazhakku pEsumavan.
ஆச்ரி஡ ஬ிஶ஧ர஡றகஷபத் ஡ணக்கு ஬ிஶ஧ர஡றகபரகக் வகரண்டு ஬஫க்கு

ஶதசு஥஬ன்.
bhagavAn considers the enemies of his devotees as his own enemies and argues with
them.
Translator's note: For example, when dhuryOdhana developed animosity towards

pANdavas (who are dear to krishNa) and troubled them, krishNa went to dhuryOdhana
as a messenger of pANdavas and speaks in favour of pANdavas.
61. emperumAnAr dharsanastharil eththanaiyEnum kalviyillAtha sthrIprAyarum

dhEvathAntharangaLai aduppidu kallOpAdhiyAga ninaiththirukkum.
஋ம்வதபே஥ரணரர் ஡ர்ெ஢ஸ்஡ரில் ஋த்஡ஷணஶ஦னும் கல்஬ி஦ில்னர஡

ஸ்த்ரீப்஧ர஦பேம் ஶ஡஬஡ரந்஡஧ங்கஷப அடுப்திடு கல்ஶனரதர஡ற஦ரக
஢றஷணத்஡றபேக்கும்.
Among the followers of srI rAmAnuja dharsanam, even some one like an illiterate
woman who lacks formal education would consider srIman nArAyaNan as the supreme
lord and will treat any other dhEvathas like a brick that is used in a cooking stove.
Translator's note: srIman nArAyaNan is the supreme lord. All other dhEvathas like
brahmA, rudhran, etc are subservient to him. They are all bound by karmA and are also
filled with rajO (passion) and thamO (ignorance) guNams. thoNdaradippodi AzhwAr
explains in thirumAlai 10th pAsuram that "bhagavAn, out of his unlimited mercy,
establishes these dhEvathas for the benefit of the ones who are not fully surrendered to
him. Such people can atleast follow these other dhEvathas and slowly make progress
and ultimately develop vishNu bhakthi. If these dhEvathas are also not there, simply
they will become atheistic and fall down completely". So, the followers of srI rAmAnuja
dharsanam who clearly understand this principle that other dhEvathas have a particular
purpose (for the benefit of others) and have no attachment with other dhEvathas just
like a brick in the stove just serves a particular purpose and there is no attachment
towards that brick.
62. mOkshapalam sidhdhikka vENum enRirukkiRavargaL kshudhra dhEvathaigaLaip

pin chellArgaLiRE.
ஶ஥ரக்ஷதனம் மறத்஡றக்க ஶ஬ணும் ஋ன்நறபேக்கறந஬ர்கள் க்ஷளத்஧

ஶ஡஬ஷ஡கஷபப் தின் வெல்னரர்கபிஶந.
paramapadham - the abode of eternal bliss and the ultimate goal of mumukshus
One who is focussed on achieving mOksham will not go behind petty dhEvathas.
Transalator's note: upEya (goal) is purushArtham - that which is desired by a purusha

(person). purushArtham is of 4 types generally - dharma (following proper scriptural
injunctions), artha (wealth), kAma (lust for opposite sex) and mOksha (salvation).
srIman nArAyaNa is called mukundha - the bestower of mOksham - no one else can
bestow mOksham. Other dhEvathas can only fulfill the petty desires of their followers.
So, the ones who are desiring for mOksham will only approach srIman nArAyaNa and
surrender unto him - they will have no attachment towards other dhEvathas.
63. garudadhvajan, garudavAhanan enRu chollappadumavanAyiRRu mOksha

pradhanAvAn.
கபேடத்஬ஜன், கபேட஬ரய஢ன் ஋ன்று வெரல்னப்தடு஥஬ணர஦ிற்று ஶ஥ரக்ஷ

ப்஧஡ணர஬ரன்.
srIranganAthan on garuda vAhanam
srIman nArAyaNan who is identified as the one having garuda in his flag and the one
who rides on garuda is the one who can bestow mOksham.
Translator's note: garuda is known as vEdhAthmA - meaning the soul of vEdham. Since
garuda carries srIman nArAyaNan on him always, it is obvious that srIman nArAyaNan
is the object of vEdham as well.
64. "kAraNanthu dhyEya:" engiRapadiyE jagathkAraNa vasthuvEyiRE

upAsyamAvathu.
"கர஧஠ந்து த்ஶ஦஦:" ஋ன்கறநதடிஶ஦ ஜகத்கர஧஠ ஬ஸ்துஶ஬஦ிஶந

உதரஸ்஦஥ர஬து.
sAsthram says "kAraNam thu dhyEya:". This means, the one who is the cause of srushti
(creation), sthithi (sustenance) and samhAram (devolution) is the object of our
meditation/worship.
Translator's note: thaithriya upanishad says "yathO vA imAni bhUthAni jAyanthE; yEna
jAthAni jIvanti; yath prayanthy abhisamvisanthi; thadh vijigyAsasva; thadh brahmEthi" -
The one from which all beings emanate, that which sustains all beings, that in which all
beings are consumed in the end - that is to be pursued and that is brahmam. srIman
nArAyaNan is the one who performs samashti srushti (upto pancha bhUthams)
and empowers brahmA to perform vyashti srushti (variegated life, etc). He sustains
everything as mahAvishNu himself. He empowers rudhran, agni, etc to perform
annihilation and finally consumes them as well. So, it is clear that srIman nArAyaNan is
the cause for everything and he is the only worshippable person.
65. mOksha pradhanumAy sarvaniyanthAvumAna sarvEsvaranukku adimai puguvathE

karththavyam.
ஶ஥ரக்ஷ ப்஧஡னு஥ரய் மர்஬஢ற஦ந்஡ரவு஥ரண மர்ஶ஬ச்஬஧னுக்கு அடிஷ஥

புகு஬ஶ஡ கர்த்஡வ்஦ம்.
Adhi sEshan who constantly serves bhagavAn - prime example of how a jIvAthmA
should serve bhagavAn
It is the duty of the jIvAthmA to serve srIman nArAyaNan who is the bestower of
mOksham and controller of everything.
Translator's note: srIman nArAyaNan is the natural master of every one. It is natural for
the jIvAthmA to serve his natural master instead of serving his own self or other
dhEvathas.
66. seyya vENduvathonRillai. avanudaimaiyai avanukkAga isaiya amaiyum.
வெய்஦ ஶ஬ண்டு஬வ஡ரன்நறல்ஷன. அ஬னுஷடஷ஥ஷ஦ அ஬னுக்கரக

இஷெ஦ அஷ஥ப௅ம்.
We dont have to do anything. All we need to do is to accept the truth - that the jIvAthmA
is the property of bhagavAn.
Translator's note: All chEthanams (jIvAthmAs - sentient beings) and achEthanams
(insentients) are bhagavAn's property. The jIvAthmAs simply have to accept that fact.
Once the jIvAthmAs realize and accept this relatioship, that is sufficient for bhagavAn's
grace to take effect. A nice example is given by our pUrvAchAryas. A very young prince
goes for hunting along with his father (king). He some how gets separated from the king
at that time and the king returns to his palace. A hunter picks up the prince and raises
him to be a hunter. The prince becomes to think that he is the child of the hunter and
totally forgets his past. But once some one who knew the prince when he was young
meets him in the forest and immediately highlights the real identity of the prince. At that
time, the prince just needs to accept the relationship with his father and he will
automatically be accepted in the kingdom. Similarly, the jIvAthmA being in the
samsAram since time immemorial, simply assumes that he is fully independent (sva
svAthanthriyam) or he is just his body (dhEhAthma abhimAnam). But once he learns his
true identity of pArathanthriyam and accepts his dependence on bhagavAn, bhagavAn's
grace will automatically flow into him.
67. avan koduththa upakaraNangaLaik koNdu aprAptha vishayangaLil pOgAthE,

"thanthanI koNdAkkinai" engiRapadiyE vaguththa vishayaththukkE sEshamAkkik koNdu
kittugai.
அ஬ன் வகரடுத்஡ உதக஧஠ங்கஷபக் வகரண்டு அப்஧ரப்஡ ஬ி஭஦ங்கபில்

ஶதரகரஶ஡, "஡ந்஡஢ீ வகரண்டரக்கறஷண" ஋ன்கறநதடிஶ஦ ஬குத்஡
஬ி஭஦த்துக்ஶக ஶெ஭஥ரக்கறக் வகரண்டு கறட்டுஷக.
Our body and our senses are given by bhagavAn. We should use those senses in his
service (which is the most apt activity) instead of engaging in other worldly pleasures.
Translator's note: bhagavAn is the master and jIvAthmAs are his servitors. It is natural
for the jIvAthmAs to engage their senses in service of srIman nArAyaNan. bhagavAm
gives body and senses to jIvAthmAs to facilitate their service to him. nammAzhwAr says
"thanthanI koNdAkkinai" (஡ந்஡஢ீ வகரண்டரக்கறஷண) in thiuvAimozhi 2.3.4 - in this
pAsuram, AzhwAr reveals his gratitude to emperumAn. He says "I have been suffering
in this samsAram since time immemorial. Today you have come closer to me and you
are shining in my heart. How will I show my gratitude to you? Ok - Let me offer myself to
you. But, I cannot do that even - because you already own me and my belongings. You
have given this body to me and now you are engaging me in your own service".
nampiLLAi in eedu vyAkyyAnam identifies that Athma samrpaNam is used as a reason
to avoid sarva mukthi prasangam (everyone should have gone to paramapadham if it
was purely bhagavAn's choice since he wants everyone to be in paramapadham) - but
per the true nature of jIvAthmA Athma samarpaNam should not be done. He further
explains that when the jIvAthmA is bewildered he performs Athma samarpaNam (offers
himself to bhagavAn) and when he becomes realised of his real identity he is ashamed
of himself for performing Athma samarpaNam and atones for such action thinking "how
can I offer his own property to him as if I am giving something new to him - this is real
cheating".
68. EkAntha bhOgaththukkAgap pOntha pirAtti asOkavanikaiyilE irunthAp pOlE

thORRA ninRathAyiRRu svarUpa gyAnam piRantha pinbu dhEhaththilE irukkiRa iruppu.
஌கரந்஡ ஶதரகத்துக்கரகப் ஶதரந்஡ தி஧ரட்டி அஶெரக஬஢றஷக஦ிஶன இபேந்஡ரப்

ஶதரஶன ஶ஡ரற்நர ஢றன்ந஡ர஦ிற்று ஸ்஬பைத ஜ்ஞரணம் திநந்஡ தின்பு
ஶ஡யத்஡றஶன இபேக்கறந இபேப்பு.
sIthA pirAtti accompanied srI rAma to the forest to exclusively engage/enjoy with him in
the forest. But she lost that opportunity and ended up in asOka vanam (forest) and
suffered in separation. Similarly, for the jIvAthmA who is in this samsAram, after
realizing his relationship with bhagavAn, just being bound in the body is sorrowful.
69. thiRanthukidantha vAsalthORum nuzhainthu thiriyum padhArththam pOlE,
karmAnuguNamAga dhEvAdhi sarIrangaL thORum pravEsiththuth thiriyum.
஡றநந்துகறடந்஡ ஬ரெல்ஶ஡ரறும் த௃ஷ஫ந்து ஡றரிப௅ம் த஡ரர்த்஡ம் ஶதரஶன,

கர்஥ரத௃கு஠஥ரக ஶ஡஬ர஡ற ெரீ஧ங்கள் ஶ஡ரறும் ப்஧ஶ஬ெறத்துத் ஡றரிப௅ம்.
Just like a dog which enters any house that is open, the jIvAthmA enters various types
of bodies such as dhEva, manushya, thiryak (animal/bird), sthAvara (plants) based on
his own karmA and continues his journey in samsAram.
Translator's note: Based on ones own karmA, one accepts a body. There are many
different species that are seen in the world. krishNa says in bhagavath gIthA that
whatever one desires at the end of their life, they become that. In manu smrithi, it is said
that, when one commits an offense by mind he takes birth as a chaNdALa (so there is
no scope for higher thinking), when one commits an offense by speech he takes birth as
a bird (so there is no scope for speech) and when one commits an offense by action
(body) he takes birth as a plant (so there is no scope for physical action).
70. bhakthimAnukkum bhakthiyuNdu. prapannanukkum bhakthi uNdu. ruchiyai ozhiya

prapaththi paNNakkUdAthE.
தக்஡ற஥ரனுக்கும் தக்஡றப௅ண்டு. ப்஧தந்஢னுக்கும் தக்஡ற உண்டு. பேெறஷ஦ ஒ஫ற஦

ப்஧தத்஡ற தண்஠க்கூடரஶ஡.
bhakthi is the love/attachment towards bhagavAn. Both bhakthimAn (one who is a

follower of bhakthi yOgam) and prapannan (one who is fully surrendered to bhagavAn)
have bhakthi. Without that bhakthi, one cannot surrender unto bhagavAn. Even if one
surrenders without bhakthi there is no use.
Translator's note: The difference is - for a bhakthimAn (bhakthi yOga nishtan), bhakthi is
the upAyam (means) and for a prapannan (one who is fully surrendered), bhagavAn is
the upAyam and bhakthi is taste (loving attachment) in his kainkaryam (service).
nampiLLai with emperumAn and nAchiyArs - srIrangam (photo courtesy: pbase)
71. bhakthimAnudaiya bhakthi vaidhamAy varumathu. prapannanudaiya bhakthi ruchi

kAryamAyirukkum. bhakthiparanukku sAdhanamAyirukkum. ivanukku dhEhayAthrA
sEshamAyirukkum.
தக்஡ற஥ரனுஷட஦ தக்஡ற ஷ஬஡஥ரய் ஬பே஥து. ப்஧தந்஢னுஷட஦ தக்஡ற பேெற

கரர்஦஥ர஦ிபேக்கும். தக்஡றத஧னுக்கு மர஡஢஥ர஦ிபேக்கும். இ஬னுக்கு
ஶ஡ய஦ரத்஧ர ஶெ஭஥ர஦ிபேக்கும்.
nammAzhwAr glorified as krishNa-thrushNA thathvam for his attachment towards
emperumAn
bhakthan's bhakthi is as per the rules stipulated for bhakthi yOgam in sAsthram. For a
prapannan, bhakthi happens out of taste in bhagavath vishayam. For a bhakthan,
bhakthi is the process through which he attains the result (bhagavAn). For a prapannan,
bhakthi is used in spending his time according to his svarUpam.
Translator's note: piLLai lOkAchAryar explains these principles nicely in

mumukshuppadi. In sUthram 271, he explains that - for a prapannan bhakthi will
assume the role of developing taste/attachment for bhagavath vishayam. mAmunigaL
explains in the vyAkyAnam that just like when there is hunger a person can eat nicely,
when there is bhakthi a prapannan can engage in kaikaryam nicely.
72. bhakthimAnukku palaththil sradhdhai illAthapOthu thaviralAyirukkum.

prapannanukku svarUpa-prayukthamAy varumathAgaiyAlE orukAlum
thavirAthAyirukkum.
தக்஡ற஥ரனுக்கு தனத்஡றல் ச்஧த்ஷ஡ இல்னர஡ஶதரது ஡஬ி஧னர஦ிபேக்கும்.

ப்஧தந்஢னுக்கு ஸ்஬பைத-ப்஧ப௅க்஡஥ரய் ஬பே஥஡ரஷக஦ரஶன ஒபேகரலும்
஡஬ி஧ர஡ர஦ிபேக்கும்.
thiruppANAzhwAr fully attached to periya perumAL
For a bhakthan, when he loses interest in the goal, he will falter in his bhakthi. Because
prapathi is natural for prapannan per his svarUpam, once done (accepting that
bhagavAn is the upAyam), his faith will never falter thereafter.
Translator's note: In bhakthi yOgam, one must constantly think about bhagavAn. If a
bhakthan loses focus even for a moment on bhagavAn, his bhakthi will be interrupted.
But prapathi is sidhOpAyam (meaning accepting bhagavAn as the upAyam and
bhagavAn is fully capable on his own to protect the prapannas). This accepting of
bhagavAn as upAyam fully fits with the true identity of jIvAthmA who is always
dependent on bhagavAn.
73. avan guNa nibhandhanamanRu; avanOttai sambhandham

saththAprayukthamengai.
அ஬ன் கு஠ ஢றதந்஡஢஥ன்று; அ஬ஶணரட்ஷட மம்தந்஡ம்

மத்஡ரப்஧ப௅க்஡வ஥ன்ஷக.
pirAtti explains that she loves srI rAma due to their eternal relationship instead of srI
rAma's qualities
jIvAthmA's relationship with bhagavAn is not based on his auspicious qualities. It is a

natural relationship based on the true identity of jIvAthmA who is always dependent on
bhagavAn.
Translator's note: nammAzhwAr identifies this in thiruvAimozhi 5.3.5 "kadiyan kodiyan

... Agilum kodiya en nenjam avan enRE kidakkum" (கடி஦ன் வகரடி஦ன் ... ஆகறலும்
வகரடி஦ ஋ன் வ஢ஞ்ெம் அ஬ன் ஋ன்ஶந கறடக்கும்) - He is very hard-hearted, cruel,
etc., yet my heart always thinks about him. nampiLLai, in eedu highlights the
conversation between anasUyA and sIthA pirAtti. When anasUyA says "for a woman,
her husband is the god". sIthA pirAtti replies "Yes. Every one is thinking that I am
attached to perumAL (srI rAma) due to his auspicious qualities. But even if he gives up
his auspicious qualities and become ugly looking, I will not give up his attachment
towards him. But I can never prove my state of mind, since srI rAma will never give up
his auspicious qualities". piLLai lOkAchAryar also highlights the same principle in
srIvachana bhUshaNam 111th sUthram - "guNa krutha dhAsyaththilum kAttil svarUpa
prayukthamAna dhAsyamiRE pradhAnam" (கு஠ க்பே஡ ஡ரஸ்஦த்஡றலும் கரட்டில்
ஸ்஬பைத ப்஧ப௅க்஡஥ரண ஡ரஸ்஦஥றஶந ப்஧஡ர஢ம்) - Our servitorship towards
bhagavAn based on our svarUpam is better than servitorship based on his auspicious
qualities. Because if it is based on auspicious qualities, when we are unable to observe
his qualities, we will give up our servitorship which is a great loss for us. But if it is
based on our svarUpam which is us being his dependents (which never changes), then
we will never give up our servitorship towards him.
74. bhagavathvishayaththilOradivara ninRavargaL slAkanIyar.
தக஬த்஬ி஭஦த்஡றஶனர஧டி஬஧ ஢றன்ந஬ர்கள் ச்னரக஢ீ஦ர்.
Anyone who takes a small step towards bhagavAn is to be glorified.
Translator's note: In this samsAram, where there is so much opportunity for engaging in
worldly pleasures, if one takes a little step towards bhagavAn, that itself is to be
appreciated. And by constant encouragement by srIvaishNavas, such persons will make
progress and eventually understand their true nature.
75. aththalaiyAlE varumathozhiyath thAnthAmonRai AsaippadugaikUdap pazhi.
அத்஡ஷன஦ரஶன ஬பே஥வ஡ர஫ற஦த் ஡ரந்஡ரவ஥ரன்ஷந ஆஷெப்தடுஷககூடப்

த஫ற.
Everything should happen based on bhagavAn's desire. Desiring something for

ourselves is in itself a defect.
Translator's note: bhagavAn is the master and jIvAthmAs are the servants. Master
should desire and bless the servant with what is best for the servant. Being dependents,
jIvAthmAs having independent desires is in itself defect and could lead to svarUpa
nAsam (losing ones own identity of being a dependent entity).
76. udaiyavanE nam kAryaththukkuk kadavan.
உஷட஦஬ஶண ஢ம் கரர்஦த்துக்குக் கட஬ன்.
arjuna was fully protected by krishNa
bhagavAn is the owner (svAmi) and jIvAthmAs are the owned (svam). It is the
responsibility of bhagavAn to take care of the needs of the jIvAthmAs.
Translator's note: The soul guides the body in its actions. bhagavAn is the in-dwelling
soul of the jIvAthmAs and jIvAthmAs are his sarIram (body). So, it is the responsibility of
bhagavAn to take care of jIvAthmA. piLLai lOkAchAryar explains this principle in
mumukshuppadi 258th sUthram while explaining charama slOkam. In charama slOkam,
krishNa says to arjuna "mOkshayishyAmi" (ஶ஥ரக்ஷ஦ிஷ்஦ர஥ற) - I will protect you.
piLLai lOkAchAryar highlights in his sUthram "ini unkaiyilum unnaikkAttith thArEn, en
udambil azhukkai nAnE pOkkik koLLEnO?" (இணி உன்ஷக஦ிலும்
உன்ஷணக்கரட்டித் ஡ரஶ஧ன், ஋ன் உடம்தில் அழுக்ஷக ஢ரஶண ஶதரக்கறக்
வகரள்ஶபஶணர?) - I will not let you take care of yourself, Will I not clean the dirt on
my body myself?". Here mAmunigaL's commentary is classic. Let us see the gist of it.
krishNa says "Thus far, you have been thinking yourself as independent. But now you
have surrendered unto me after understanding yourself as a totally dependent entity just
as the body is totally dependent on the soul". He says this to indicate that the effort to
remove the ignorance in arjuna is bhagavAn's responsibility and the result of arjuna
being purified is for his benefit.
77. vasthuvukku guNaththAlEyiRE uthkarsham. antha guNAdhikyamengEyuNdu,

angEyiREyERRam.
஬ஸ்துவுக்கு கு஠த்஡ரஶன஦ிஶந உத்கர்஭ம். அந்஡
கு஠ர஡றக்஦வ஥ங்ஶகப௅ண்டு, அங்ஶக஦ிஶநஶ஦ற்நம்.
thiruvEnkatamudayAn with ubhaya nAchiyArs - abode of all auspicious qualities
Glories of an object is due to the presence of auspicious qualities. Wherever there is

abundance of auspicious qualities, there is excellence.
Transalator's note: bhagavAn has two important identities. He is the abode of all
auspicious qualities and he is opposite to all bad qualities. It is due to the presence of
such auspicious qualities, he is greatly glorified by everyone.
78. sEshabhUthan svarUpam peRRadimai seigai sEshikku pERiRE.
ஶெ஭பூ஡ன் ஸ்஬பைதம் வதற்நடிஷ஥ வெய்ஷக ஶெ஭றக்கு ஶதநறஶந.
As said in "meyyAm uyir nilai" (வ஥ய்஦ரம் உ஦ிர் ஢றஷன) (thiruvAimozhi thaniyan) - if

the jIvAthmA understands his true nature that he is fully dependent on emperumAn and
serve him to truly satisfy emperumAn, that will bring utmost happiness to emperumAn.
Translator's note: It is said that "chEthana lAbham Iswaranukku" (ஶெ஡஢ னரதம்

ஈச்஬஧னுக்கு) - when a jIvAthmA becomes fully situated in bhagavath nishtai,
bhagavAn benefits out of it. It is to bring jIvAthmAs to mOkham, bhagavAn constantly
engages in srushti, his own avathArams, having AzhwArs and AchAryas teach this
divine subject matter, etc. He is the master so when one of his subjects becomes
purified, it is for the benefit of him only.
79. svanikarsham sollugai gyAnakAyam. IsvarOham enRirukkai agyAna kAryam.
ஸ்஬஢றகர்஭ம் வெரல்லுஷக ஜ்ஞர஢கரர்஦ம். ஈச்஬ஶ஧ரயம் ஋ன்நறபேக்ஷக

அஜ்ஞரண கரர்஦ம்.
As amudhanAr said in rAmAnusa nURRanthAdhi pAsuram 48 "nigarinRi ninRa en

nIchathai" (஢றகரின்நற ஢றன்ந ஋ன் ஢ீெஷ஡ - I am uncomparably lowly), identifying our
own defects is the result of true self realisation. Saying "nAn Isvaran" (஢ரன் ஈச்஬஧ன்)
is the outcome of ignorance and pride.
80. thIrththangaLilE varththikkiRa saththvangaLukku pApam pOgiRathillaiyiRE,

gyAnamillAmaiyAlE.
஡ீர்த்஡ங்கபிஶன ஬ர்த்஡றக்கறந மத்த்஬ங்களுக்கு தரதம்

ஶதரகறந஡றல்ஷன஦ிஶந, ஜ்ஞர஢஥றல்னரஷ஥஦ரஶன.
There are many creatures that live in holy rivers such as gangA, etc. Because they dont
have true knowledge about the self, their sins are not purified. Only true knowledge will
purify our sins. Thus, just bathing in holy rivers without the true knowledge does not
purify any one of their sins.
Translator's note: For example, when one bathes in gangA, one should have the
understanding that this river originated from the holy water that washed the lotus feet of
srIman nArAyaNan who is the protector of the entire world. If such understanding is not
there, and if some one simply thinks that this is a holy river, then there is no real benefit.
81. anushtAnam sAdhanamAgAthu.
அத௃ஷ்டர஢ம் மர஡஢஥ரகரது.
bhagavAn is the ultimate benedictor of all results
Following scriptural injunctions is not the true means.
Translator's note: bhagavAn is the only upAyam to achieve anything. It is only by his
sanction everything happens. karma, gyAna, bhakthi yOgams are all achEtanam
(insentient - not knowledgable) - they are just processes. bhagavAn is parama
chEthanan (supreme sentient being). Seeing one perform karma, gyAna, bhakthi
yOgams, he sanctions the result for the act performed by the jIvAthmA. So, he, who
benedicts the ultimate goal, is the true means. For a prapanna, such anushtAnams will
become part of his kainkaryam since he still performs all karmAs that are applicable to
him according to varNAsrama dharmam and sistAchAram (elders acts), but he does not
expect anything in return from bhagavAn for such acts. This is elaborated in
mumukshuppadi sUthram 271 "karmam kainkaryaththil pugum" (கர்஥ம்
ஷகங்கர்஦த்஡றல் புகும்) - prapanna's anushtAnams such as sandhyAvandhanam, etc
will become part of his kainkaryam towards bhagavAn.
82. nishidhdhAcharaNamum namakku rakshakamanRu.
஢ற஭றத்஡ரெ஧஠ப௃ம் ஢஥க்கு ஧க்ஷக஥ன்று.
sinful actions will not please bhagavAn and will only lead to suffering
Whatever is rejected in sAsthram, indulging in such practices is not our refuge.
Translator's note: This is related to the previous entry. If one understands that following
karmAnushtAnams properly is not the means for the ultimate goal, a counter argument
may arise saying "So, we should do what is rejected in sAsthram". But obviously,
indulging in what is rejected in sAsthram is never pleasing for bhagavAn. This principle
is explained by piLLai lOkAchAryar beautifully in mumukshuppadi charama slOka
prakaraNam sUthrams 205 - 210. Let us see the gist of those sUthrams:
 As krishNa says "sarvadharmAn parithyajya", some may say "since krishNa says
give up all dharmams, it means accept adharmam" (taking the literal opposite
meaning).
 But that is not acceptable since there is no specific injunction to indulge in

adharmam.
 Is it not implied? When we say give up all dharmam, does it not implicitly mean
accept adharmam?
 No, because "dharmam" here does not mean "rejection of adharmam", it only
means "following what is ordained in sAsthram".
 But, even if we assume that "dharmam" can mean "rejection of adharmam" - so
give up dharmam means give up rejection of adharmam (meaning accept
adharmam) - in this context we cannot apply this.
 Because, if we look at the nature of prapannan, bhagavAn and the result -

accepting adharmam is not at all meaningful.
o bhagavAn by nature would like everyone to reject adharmam
o prapannan who wants to please bhagavAn would not indulge in

adharmam
o indulging in adharmam will not please bhagavAn
83. vihidhAcharaNamum namakku rakshakamanRu.
஬ியற஡ரெ஧஠ப௃ம் ஢஥க்கு ஧க்ஷக஥ன்று.
Following whatever is ordained in sAsthram is not our refuge (that which protects us).
Translator's note: Again, the same point as in the 81st entry - only bhagavAn is the
protector/refuge.
84. thiruvadigaLil kainkaryamE yAthraiyAgap peRavENumenRu vAkyasEshamAyk

kidakkiRathu.
஡றபே஬டிகபில் ஷகங்கர்஦ஶ஥ ஦ரத்ஷ஧஦ரகப் வதநஶ஬ணுவ஥ன்று

஬ரக்஦ஶெ஭஥ரய்க் கறடக்கறநது.
lotus feet of namperumAL
yAthrai - livelihood/spending our time. According to the remainder of (the second)

sentence (in dhvaya mahA manthram), our whole purpose/activity is to pray for service
the lotus feet of bhagavAn.
Translator's note: dhvaya mahA manthram is made of two vAkyams (sentences). The
first sentence is where we accept srIman nArAyaNan's lotus feet as the only refuge and
surrender unto him. In the second sentence, we pray for service at the lotus feet of
srIman nArAyaNan purely for the pleasure of the divine couple without any self-interest.
Here, in the second sentence - srImathE nArAyaNAya nama: - srImathE nArAyaNa is
the divine couple (and their lotus feet). Aya is kainkarya prArthanai - our prayer to
bhagavAn to engage us in his service. "nama:" highlights that the pleasure derived from
such service is purely for bhagavAn not for us. By seeing his pleasure we also become
blissful - but that is only a side benefit - the main goal is to bring pleasure to srIman
nArAyaNan.
85. nURAyiramvari ezhudhikkidanthAlum avaRRil pOgAthE thAthparyaththai

grahiththirukkumavargaL "mAdhavan pEr solluvathE Oththin surukku"
enRirukkumavargaL.
த௄நர஦ி஧ம்஬ரி ஋ழு஡றக்கறடந்஡ரலும் அ஬ற்நறல் ஶதரகரஶ஡ ஡ரத்தர்஦த்ஷ஡

க்஧யறத்஡றபேக்கு஥஬ர்கள் "஥ர஡஬ன் ஶதர் வெரல்லு஬ஶ஡ ஓத்஡றன் சுபேக்கு"
஋ன்நறபேக்கு஥஬ர்கள்.
srIranga nAchiyAr and srI ranganAthan
There are thousands of lines written in sAsthram. But the intelligent ones, will not focus
on so many of them but will be fully focussed on the essence of sAsthram which is
glorifying bhagavAn's divine names. This is highlighted by bhUthathAzhwAr in iraNdAm
thiruvanthAdhi pAsuram 39.
Oththin poruL mudivum iththanaiyE

uththaman pEr Eththum thiRam aRimin EzhaigAL
Oththadhanai vallIrEl nanRu adhanai mAttIrEl
mAdhavan pEr solluvadhE Oththin surukku
ஓத்஡றன் வதரபேள் ப௃டிவும் இத்஡ஷணஶ஦

உத்஡஥ன் ஶதர் ஌த்தும் ஡றநம் அநற஥றன் ஌ஷ஫கரள்
ஓத்஡஡ஷண ஬ல்லீஶ஧ல் ஢ன்று அ஡ஷண ஥ரட்டீஶ஧ல்
஥ர஡஬ன் ஶதர் வெரல்லு஬ஶ஡ ஓத்஡றன் சுபேக்கு
Transator's note: In this pAsuram, the importance of the divine names of bhagavAn
especially mAdhavan (the husband of srI mahAlakshmi) is revealed. AzhwAr says "Oh
ignorant people! If you can recite vEdham that is fine to do. But even if you are unable
to do that, please understand that the purpose of vEdham is to reveal the divine names
of bhagavAn and induce everyone to glorify them. This is the essence of vEdham, so
you learn to glorify bhagavAn through his names". This reference to "mAdhava" often is
identified to dhvaya mahA manthram since it explicitly identifies bhagavAn as srIman
nArAyaNan (the husband of srI mahAlakshmi).
86. thvariththilarAgil avan vailakshaNyaththil gyAnam illaiyAgak kadavathu. ingE kAl

pAviRRAgil samsAraththil thaNmaiyil gyAnamillaiyAgak kadavathu.
த்஬ரித்஡றன஧ரகறல் அ஬ன் ஷ஬னக்ஷண்஦த்஡றல் ஜ்ஞர஢ம் இல்ஷன஦ரகக்

கட஬து. இங்ஶக கரல் தர஬ிற்நரகறல் மம்மர஧த்஡றல் ஡ண்ஷ஥஦ில்
ஜ்ஞர஢஥றல்ஷன஦ரகக் கட஬து.
vailakshaNyam - speciality/greatness, kAl pAvuthal - being steadily situated, thaNmai -

cruelty, insignificance. If one does not hurry to reach emperumAn, it is due to lack of
proper understanding of bhagavAn's greatness. If one looks well settled in this material
world that is filled with ignorance, it is due to lack of proper understanding of the cruelty
and insignificance of this material world.
Translator's note: piLLai lOkAchAryar identifies the essential qualities of a srIvaishNava

in mumukshuppadi sUthram 116. One of the essential qualities is - "pERRukku
thvarikkai" (ஶதற்றுக்கு த்஬ரிக்ஷக) - to crave for the ultimate goal of doing eternal
service to srIman nArAyaNan in paramapadham. Once we understand that there are so
many avenues to pull us down and keep us in the samsAram and whatever we
accomplish here are very insignificant, it will be unbearable for us to stay put in this
material world. This feeling of total suffering was revealed by nammAzhwAr in the first
pAsuram of thiruvirutham (his first prabandham itself) by saying "iniyAm uRAmai"
(இணி஦ரம் உநரஷ஥) - I cannot bear this anymore - it is like standing on fire.
87. IsvaranaippaRRina URRaththAlE upAyAntharangaLai negizhugaiyozhiya

nAsthikyaththAlE vidumanRu; athu vishayAntharaprAvaNyahEthu.
ஈச்஬஧ஷணப்தற்நறண ஊற்நத்஡ரஶன உதர஦ரந்஡஧ங்கஷப

வ஢கறழுஷகவ஦ர஫ற஦ ஢ரஸ்஡றக்஦த்஡ரஶன ஬ிடு஥ன்று; அது
஬ி஭஦ரந்஡஧ப்஧ர஬ண்஦ஶயது.
URRam - desire; negizhugai - giving up. When we become attached to bhagavAn, we

automatically give up attachment towards other upAyams. When our attachment
towards bhagavAn drops, that leads to attachment to other worldly pleasures.
Translator's note: This is most precisely explained by piLLai lOkAchAryar in srIvachana

bhUshaNam sUthram 115. "prApakAntharap parithyAgaththukkum agyAna
asakthigalanRu; svarUpa virOthamE prathAna hEthu" (ப்஧ரதகரந்஡஧ப்
தரித்஦ரகத்துக்கும் அஜ்ஞர஢ அெக்஡றகபன்று; ஸ்஬பைத ஬ிஶ஧ர஡ஶ஥ ப்஧஡ர஢
ஶயது) - The main reason for giving up other upAyams such as karma, gyAna,
bhakthi yOgams is due to the fact that they are contradictory to the nature of jIvAthmA
and not due to lack of knowledge and ability in such upAyams. The jIvAthmA is totally
subservient and dependent on bhagavAn and should never indulge on self-efforts (even
if fully capable) to achieve the ultimate goal. In the subsequent sUthrams, this principle
is explained by piLLai lOkAchAryar and mAmunigaL beautifully explains these principles
in his commentary.
88. kaLavu veLippadugaiyiRE Athma samarppaNam paNNugaiyAvathu.
கபவு வ஬பிப்தடுஷக஦ிஶந ஆத்஥ ம஥ர்ப்த஠ம் தண்ணுஷக஦ர஬து.
jIvAthmA is the property of bhagavAn. Considering AthmA as ones own is theft. Offering
ones own self (which is already a property of bhagavAn) to bhagavAn will expose that
theft.
Translator's note: When we offer something to some one we consider as if it is owned

by us and then we offer it to the other person. Similarly, in this case, when we offer
ourselves to bhagavAn, it will expose our understanding that we were independent
before and now submitting to bhagavAn. nammAzhwAr says that "I offered myself to
you; but thinking about that act of offering myself, I am ashamed of that act" in
thiruvAimozhi 2.3.4. This is already discussed in 67th entry.
89. parathvam pOlE vEdham; avathAram pOlE ithihAsa purANangaL; archAvathAram

pOlE thiruvAimozhi.
த஧த்஬ம் ஶதரஶன ஶ஬஡ம்; அ஬஡ர஧ம் ஶதரஶன இ஡றயரம பு஧ர஠ங்கள்;

அர்ச்ெர஬஡ர஧ம் ஶதரஶன ஡றபே஬ரய்வ஥ர஫ற.
thirukkudanthai - ArAvamuthan with nAchiyAr - the one who was instrumental in the
revelation of thiruvAimozhi and other dhivya prabandhams
parathvam = accessible by the ones who reached parampadham; avathAram =

accessible to the ones who were present during bhagavAn's vibhava avathAram like srI
rAma, krishNa, etc; archAvathAram = accessible to everyone. Thus vEdham is like
parathvam; ithihAsa purANams are like bhagavath avathArams; thiruvAimozhi is
accessible to everyone like archAvathAram.
Translator's note: This brings out the universal nature of dhivya prabandhams which can
be learnt and recited by any one. Unlike vEdham, ithihAsams and purANams which are
accessible to specific persons who are qualitfied and even for such qualified persons
only during specific times, thiruvAimozhi (and dhivya prabandham) is accessible to
every one at all the time. In AchArya hrudhayam, azhagiya maNavALa perumAL
nAyanAr explains this principle in a detailed manner. First in chUrNikai 70, he explains
the various types of pramANams and the focus of such pramANams.
chUrNikai 70 - athavA vEdhavEdhyanyAyaththAlE parathvaparamudhuvEdham vyUha

vyApthi avatharaNangaLil OthinanIthi kEttamanu padukathaigaLAy AgamUrththiyil
paNNiya thamizhAnavARE vEdhaththai dhrAvidamAgach cheythArennum.
அ஡஬ர ஶ஬஡ஶ஬த்஦ந்஦ர஦த்஡ரஶன த஧த்஬த஧ப௃துஶ஬஡ம் வ்பெய வ்஦ரப்஡ற

அ஬஡஧஠ங்கபில் ஓ஡றண஢ீ஡ற ஶகட்ட஥னு தடுகஷ஡கபரய் ஆகப௄ர்த்஡ற஦ில்
தண்஠ி஦ ஡஥ற஫ரண஬ரஶந ஶ஬஡த்ஷ஡ த்஧ர஬ிட஥ரகச் வெய்஡ரவ஧ன்னும்.
It is explained in srI rAmAyaNa slOkam "vEdhavEdhyE parE pumsi jAthE

dhasarathAthmajE, vEdha: prAchEthasAdhAsIth rAmAyaNamAthmaNA"
(ஶ஬஡ஶ஬த்ஶ஦ தஶ஧ பும்மற ஜரஶ஡ ஡ெ஧஡ரத்஥ஶஜ, ஶ஬஡: ப்஧ரஶெ஡மர஡ரஸீத்
஧ர஥ர஦஠஥ரத்஥஢ர), When srIman nArAyaNan who is the object of vEdham
appeared as the son of dhasaratha, vEdham itself appeared as srI rAmAyaNam.
According to this vEdhavEdhya nyAyam (rule), bhagavAn's different forms (emanating
from paravAsudhEvan) are explained by different pramANams (emanating from
vEdham). parathvam is explained in vEdham; vyUham is explained in pAncharAthram;
antharyAmithvam is explained in manu smruthi, etc; vibhavAvathArams are explained in
ithihAsams, purANams; bhagavAn's archAvathArams which are his most merciful
manifestations which are easily accessible to everyone are explained by AzhwArs'
dhivyaprabandhams (especially thiruvAimozhi).
In chUrNikai 73, the pure nature of thiruvAimozhi (and dhivyaprabandham) is revealed

through an example.
chUrNikai 73 - mruth gatam pOlanRE poRkudam.
ம்பேத்கடம் ஶதரனன்ஶந வதரற்குடம்.
A clay pot is not like a golden pot.
Gold is naturally pure. It can be touched by anyone at any time. Clay pots have many
regulations, only certain persons can touch them and only certain times - if touched by
unauthorized persons or during unauthorized times, it becomes unusable for any
auspicious activities. Golden pots have no such regulations. Similarly, AzhwArs'
pAsurams are pure and can be pursued by any one.
90. kiNNagaththil izhivAr dhEsikaraip pidiththukkoNdu izhiyumApOlE periya perumALai

anubhavikkumpOthu pirAttiyaik kUdakkoNdAyiRRu izhivathu.
கறண்஠கத்஡றல் இ஫ற஬ரர் ஶ஡ெறகஷ஧ப் திடித்துக்வகரண்டு இ஫றப௅஥ரஶதரஶன

வதரி஦ வதபே஥ரஷப அத௃த஬ிக்கும்ஶதரது தி஧ரட்டிஷ஦க்
கூடக்வகரண்டர஦ிற்று இ஫ற஬து.

periya perumAL, periya pirAtti - srIrangam
When entering into a flooded river, we should take the help of experienced persons.
Similarly, periya perumAL is an ocean of auspicious qualities, when we venture into
enjoying his qualities we should take the help of pirAtti (who is always enjoying
emperumAn's auspicious qualities). This principle can be observed in srI rAma's life
itself in the srI rAmAyaNa slOkam "sahapathnyA visAlAkshyA nArAyaNamupAgamath"
(மயதத்ந்஦ர ஬ிெரனரக்ஷ்஦ர ஢ர஧ர஦஠ப௃தரக஥த்).
Translator's note: It is explained in the above srI rAmAyaNa slOkam that when srI rAma
went to perform thiruvArAdhanam to his family deity "srIman nArAyaNan" (who will
eventually be established as srIranganAthan in srIrangam), he was accompanied by
sIthA pirAtti who has beautiful broad eyes. Here, srI rAma himself worshipped srIman
nArAyaNa to himself demonstrate to others how his worship should be performed. Our
pUrvAchAryas have always insisted that when we approach bhagavAn, we go through
the purushakAram (recommendation) of pirAtti only and we serve them together only.
nammAzhwAr also highlights this principle of bhagavAn being an ocean of auspicious
qualities in thiruvAimozhi 10.7.1 "senjoRkavigAL uyirkAththAtcheymmin"
(வெஞ்வெரற்க஬ிகரள் உ஦ிர்கரத்஡ரட்வெய்ம்஥றன்) - Oh, great poets! (nampiLLai
and periyavAchAn piLLai highlight that mudhalAzhwArgaL are addressed here) you first
protect yourself when you start glorifying the divine auspicious qualities of bhagavAn,
since bhagavAn is an ocean of such qualities and you can easily be drowned.

nampiLLai with pinbhazhagiya perumAL jIyar at his lotus feet - srIrangam
91. sEshathvam AthmAvukku svarUpamAnAl dhEhaththukku virOdhiyAy niRkum nilai

kulainthathu.
ஶெ஭த்஬ம் ஆத்஥ரவுக்கு ஸ்஬பைத஥ரணரல் ஶ஡யத்துக்கு ஬ிஶ஧ர஡ற஦ரய்

஢றற்கும் ஢றஷன குஷனந்஡து.
As said in "Athma dhAsyam harE: svAmyam" (ஆத்஥ ஡ரஸ்஦ம் யஶ஧:

ஸ்஬ரம்஦ம்) - srIman nArAyaNan is the master and all AthmAs are his servants, if the
jIvAthmA understands that truth clearly, his body will no longer be identified as "azhukku
udambu" (அழுக்கு உடம்பு).
Translator's note: Generally our body is considered to be a hurdle in our spiritual

progress, since attachment towards body and bodily comforts will take us away from

bhagavAn. But, when we understand our true identity, we automatically use all our
belongings starting from the body in the service of bhagavAn. In that case, our body is
no longer useless/hurdle. This principle can be understood from the words of thirumAlai
ANdAn (one of the AchAryas of srI rAmAnuja). In nAchiyAr thirumozhi, 11.6
vyAkyAnam, periyavAchAn piLLai identifies ANdAn’s AchArya bhakthi through his own
words. ANdAn used to say that “Even though we should give up attachments to body
and all bodily belongings, this particular body should not be ignored since it was this
body through which I got ALavandhAr’s sambhandham (which ultimately leads to our
eternal kainkaryam in paramapadham)”.
92. sEshavasthuvin vyAbAramadaiya sEshithanakkadimaiyAga ninaiththirukkiRapadi.
ஶெ஭஬ஸ்து஬ின் வ்஦ரதர஧஥ஷட஦ ஶெ஭ற஡ணக்கடிஷ஥஦ரக

஢றஷணத்஡றபேக்கறநதடி.
krishNa personally took care of everything for arjuna
bhagavAn who is the supreme master will consider the activities of the jIvAthmA as
subservient to him, since the jIvAthmA himself is subservient to him.
Translator's note: When a jIvAthmA surrenders to bhagavAn, bhagavAn takes full

control of jIvAthmA's life. piLLai lOkAchAryar explains this principle in mumukshuppadi
258th sUthram while explaining charama slOkam. In charama slOkam, krishNa says to
arjuna "mOkshayishyAmi" (ஶ஥ரக்ஷ஦ிஷ்஦ர஥ற) - I will protect you. piLLai
lOkAchAryar highlights in his sUthram "ini unkaiyilum unnaikkAttith thArEn, en udambil

azhukkai nAnE pOkkik koLLEnO?" (இணி உன்ஷக஦ிலும் உன்ஷணக்கரட்டித்
஡ரஶ஧ன், ஋ன் உடம்தில் அழுக்ஷக ஢ரஶண ஶதரக்கறக் வகரள்ஶபஶணர?) - I will
not let you take care of yourself, Will I not clean the dirt on my body myself?". Here
mAmunigaL's commentary is classic. Let us see the gist of it. krishNa says "Thus far,
you have been thinking yourself as independent. But now you have surrendered unto
me after understanding yourself as a totally dependent entity just as the body is totally
dependent on the soul". krishNa comforts arjuna by saying that it is his own
responsibility to remove the ignorance from the mind of arjuna and protect him fully.
93. avathAra kAlaththil uthavAthavarkkum izhakka vENdAthapadiyiRE kOyilgaLilE

vanthu kaNvaLarvathu.
அ஬஡ர஧ கரனத்஡றல் உ஡஬ர஡஬ர்க்கும் இ஫க்க ஶ஬ண்டர஡தடி஦ிஶந

ஶகர஦ில்கபிஶன ஬ந்து கண்஬பர்஬து.
thirumUzhikkaLaththAn - thirumUzhikkaLam
bhagavAn descends as various incarnations to dispel the miseries of his devotees. For
the benefit of the ones who are born after his incarnations are complete (so they dont
miss out on his mercy), he comes and lies down at various temples like srIrangam, etc.
Translator's note: In bhagavath gIthai 4.5 to 4.9, kaNNan emperumAn reveals the
purpose of his many incarnations. He says that he appears time and again to protect his
devotees, annihilate the miscreants and establish the dharmam. But these major

incarnations happen once or twice in every yugam. In dhvApara yugam, bhagavAn
appears as krishNan. For the ones who missed his grace during rAmAvathAram,
krishNAvathAram, etc., bhagavAn appears as archAvathAram and stays in various
dhivyadhEsams. This principle is explained by thirumangai AzhwAr in
thirunedunthANdagam 10th pAsuram "pinnAnAr vaNangum sOthi
thirumUzhikkaLaththAnAyE" (தின்ணரணரர் ஬஠ங்கும் ஶெர஡ற
஡றபேப௄஫றக்கபத்஡ரணரஶ஦) - For the benefit of the ones who missed out on your
parathvam, vyUham and vibhavam, you have accepted this most radiant form in
thirumUzhikkaLam.
94. ugantharuLina nilangaLilE meyyE prathipaththi viLainthArkku anguLLavai ellAm

udhdhEsyamAyth thOnRum.
உகந்஡பேபிண ஢றனங்கபிஶன வ஥ய்ஶ஦ ப்஧஡றதத்஡ற ஬ிஷபந்஡ரர்க்கு

அங்குள்பஷ஬ ஋ல்னரம் உத்ஶ஡ச்஦஥ரய்த் ஶ஡ரன்றும்.
srIrangam - the prime dhivya dhEsam
For the ones who have absolute faith in dhivyadhEsams such as thirumalai, srIrangam,
etc. which are very dear to emperumAn himself, everything in such dhivyadhEsams will
be desirable.
Translator's note: dhivyadhEsams are most dear to emperumAn. He descends to

dhivyadhEsams to bless his most accessible forms to his devotees and to gather new
devotees. Thus, our AzhwArs and AchAryas have shown great attachment towards
dhivyadhEsams. For the ones with great faith and attachment towards dhivyadhEsams,
everything that is present in dhivyadhEsams are desirable and favourable. Couple of
incidents in our pUrvAchAryas lives highlight this. When ananthAzhwAn once

descended down from thiruvEnkatam hill, he opened his package of prasAdham and
observed some ants in them. He immediately closed his package and rushed back to
the hill and let the ants free there. He was fully faithful to the words of AzhwArs who
declared even nithyasUris accept various forms to come and serve
thiruvEnkatamudaiyAn in thirumalai. In srIrangarAja sthavam, parAsara bhattar
identifies that nithyasUris accept the forms of trees and plants in srIrangam.
95. aprAkrutha samsthAnaththai ithara sajAthIyamAkkA niRpathu, than janmaththai

anusandhiththArudaiya janmangaL pOmpadiyAyiruppathu.
அப்஧ரக்பே஡ மம்ஸ்஡ர஢த்ஷ஡ இ஡஧ மஜர஡ீ஦஥ரக்கர ஢றற்தது, ஡ன்

ஜந்஥த்ஷ஡ அத௃மந்஡றத்஡ரபேஷட஦ ஜந்஥ங்கள் ஶதரம்தடி஦ர஦ிபேப்தது.
bhagavAn's ten main avathArams - thiruchERai
samsthAnam - form; aprAkrutha samsthAnam - divine (spiritual) form. bhagavAn

transforms his own divine form (which is untouched by any blemish) into human, animal,
etc.,forms as part of his incarnations. He facilitates the jIvAthmAs to meditate on such
divine appearances and forms and there by stop their cycle of birth and death.
Translator's note: bhagavAn manifests his divine/blemishless form (that is seen in

paramapadham) in this world also. This is explained by nammAzhwAr himself in
thiruvAimozhi 3.5.5 "angu vaiththu ingup piRanthu" (அங்கு ஷ஬த்து இங்குப்
திநந்து) - nampiLLai in eedu vyAkyAnam beautifully highlights from bhagavAn's own

words from gIthA slOkam 4.6 "... prakruthim svAm adhishtAya ..." (ப்஧க்பே஡றம்
ஸ்஬ரம் அ஡றஷ்டர஦) - I descend with my divine form into this world. And for ones
who become attached to his divine birth - they will be freed from the cycle of birth and
death. krishNa himself says in bhagavath gIthA 4.9 - "janma karma cha mE dhivyam
Evam yO vEththi thathvatha: thyakthvA dhEham punar janma naithi mAm Ethi sOrjuna"
(ஜந்஥ கர்஥ ெ ஶ஥ ஡றவ்஦ம் ஌஬ம் ஶ஦ர ஶ஬த்஡ற ஡த்஬஡: த்஦க்த்஬ர ஶ஡யம்
பு஢ர் ஜந்஥ ஷ஢஡ற ஥ரம் ஌஡ற ஶமரர்ஜளண) - Oh arjuna! One who truly understands
my divine birth and divine activities, once they give up their body in this life, they will
never be born again in this samsAram.
96. oru prayOjanaththiRkAgap pOvArgaLanRO athukoNdu mILalAvathu. thannaiyE

prayOjanamAgap paRRap pOvArkkum mILaviraguNdO? ippadiyEyiRE bhagavath
prAvaNyamudaiyAr padi.
ஒபே ப்஧ஶ஦ரஜ஢த்஡றற்கரகப் ஶதர஬ரர்கபன்ஶநர அதுவகரண்டு ஥ீ பனர஬து.

஡ன்ஷணஶ஦ ப்஧ஶ஦ரஜ஢஥ரகப் தற்நப் ஶதர஬ரர்க்கும் ஥ீ ப஬ி஧குண்ஶடர?
இப்தடிஶ஦஦ிஶந தக஬த் ப்஧ர஬ண்஦ப௃ஷட஦ரர் தடி.
When some one approaches bhagavAn for something other than bhagavAn himself
(worldly pleasures, kaivalyam - enjoying ones own AthmA), they can leave bhagavAn
once their goal is achieved. But there is no reason to leave bhagavAn for the ones who
approached him with him as the goal. This is the position of the ones who are immersed
in bhagavAn fully.

Translator's note: Our nature is to serve bhagavAn without any expectation in return
from him. The various types of people who approach bhagavAn are explained by
kaNNan emperumAn himself in bhagavath gIthA. In 7.16, he explains this beautifully:
chathur vidhA bhajanthE mAm janAs sukruthinOrjuna

ArththO jigyAsur arththArthI gyAnI cha bharatharshaba
ெதுர் ஬ி஡ர தஜந்ஶ஡ ஥ரம் ஜ஢ரஸ் மளக்பே஡றஶ஢ரர்ஜள஢

ஆர்த்ஶ஡ர ஜறஜ்ஞரமளர் அர்த்஡ரர்஡ீ ஜ்ஞர஢ீ ெ த஧஡ர்஭த
Four types of pious people approach me - they are Arththa: - one who is distressed,
artthArthI - one who is looking for material wealth, jigyAsur - one who in inquiring into
self-realisation (kaivalyam) and gyAni - one who has true understanding of jIvAthmA as
a servitor of bhagavAn.
In the subsequent slOkams, he declare that everyone who approaches him is dear to
him - but gyAni (his devotee) is the most dear to him because both him and his devotee
have great mutual affection for each other. He goes on to declare that, such gyAnis are
like his soul (gyAni tu Athma Eva mE matham).
This same principle is explained by poigai AzhwAr in mudhal thiruvanthAdhi pAsuram

26.
ezhuvAr vidai koLvAr

In thuzhAyAnai vazhuvA vagai ninaindhu vaigal thozhuvAr
vinaich chudarai nandhuvikkum vEngadamE
vAnOr manach chudaraith thUNdum malai
஋ழு஬ரர் ஬ிஷட வகரள்஬ரர்

ஈன் து஫ர஦ரஷண ஬ழு஬ர ஬ஷக ஢றஷணந்து ஷ஬கல் வ஡ரழு஬ரர்
஬ிஷணச் சுடஷ஧ ஢ந்து஬ிக்கும் ஶ஬ங்கடஶ஥
஬ரஶணரர் ஥ணச் சுடஷ஧த் தூண்டும் ஥ஷன
In thuzhAiyAnai - the one who is adorning a beautiful thuLasi garland

ezhuvAr - the ones who pray for wealth and leaves him once he receives that
vidai koLvAr - the ones who pray for kaivalyam and leaves him permanently once he
receives that
vazhuvA vagai ninanthu vaigal thozhuvAr - one who wants to stay with bhagavAn

eternally and serve him ever
For all these 3 kinds of people, thiruvEnkatam hill (which is dear to the nithyasUris) itself
will remove their sins. nampiLLai in his vyAkyAnam for this pAsuram quotes the above
discussed gIthA slOkam and explains the same nicely.
97. ananthasAyithvam sarvAdhika vasthuvukku lakshaNamAgaiyAlE sarvAdhikanE

saraNyanengiRathu.
அ஢ந்஡ெர஦ித்஬ம் மர்஬ர஡றக ஬ஸ்துவுக்கு னக்ஷ஠஥ரஷக஦ரஶன

மர்஬ர஡றகஶண ெ஧ண்஦வணன்கறநது.
anantha padhmanAbhan, thiruvananthapuram - the controller of all
One of the unique qualities that identify the supreme being is him being the master of
AdhisEshan and lying down on AdhisEshan. Such supreme being is the refuge for
everyone.
Translator's note: There are many unique qualities that are present in bhagavAn only.
ubhaya vibhUthi nAthathvam (being the full controller of both spiritual and material
worlds), ubhaya lingathvam (two types of identification - abode of all auspicious qualities
and opposite to all bad qualities), sriya:pathithvam (being the master of srI
mahAlakshmi), ananthasAyithvam (the one who is lying down on AdhisEshan - the
serpent bed), puNdarikAkshathvam (beautiful lotus eyed), garudavAhanathvam (being
the rider of garudan who is glorified as vEdhAthma), etc. They are to be found in no one
else. And such personality who has these unique qualities is the refuge for everyone.
nammAzhwAr highlighted this principle in thiruvAimozhi 5.10.10 - "nAgaNai misai

nampirAn charaNE charaN namakku" (஢ரகஷ஠ ஥றஷெ ஢ம்தி஧ரன் ெ஧ஶ஠ ெ஧ண்
஢஥க்கு) - nampiLLai in his vyAkyAnam for this pAsuram highlights this above
sentence.
98. AchAryan vArththai kEttu dhariththal, avan abimAnaththAlE dhariththalozhiya

vERonRillai.
ஆெரர்஦ன் ஬ரர்த்ஷ஡ ஶகட்டு ஡ரித்஡ல், அ஬ன் அதி஥ர஢த்஡ரஶன

஡ரித்஡வனர஫ற஦ ஶ஬வநரன்நறல்ஷன.
Ideal AchArya - sishya relationship - srI rAmAnuja and his sishyas
For a sishya, there is nothing other than sustaining oneself by the instructions of the
AchAryan and by his affection/grace.
Translator's note: Of all the upAyams, AchArya abhimAnam is the most apt upAyam for
our upliftment. AchAryan first explains the most important principles of bhagavath
vishayam and constantly reminds the jIvAthmA about his eternal relationship with
bhagavAn. In srIvachana bhUshaNam, piLLai lOkAchAryar explains this principle clearly
in the last prakaraNam. After explaining the glories of panchamOpAyam (AchAryan), in
sUthram he summarizes/concludes that "AchArya abhimAnamE uththAragam"
(ஆெரர்஦ அதி஥ரணஶ஥ உத்஡ர஧கம்). In the vyAkyAnam, Here AchArya abhimAnam
means "AchAryan's merciful affection/grace over the sishyan, seeing the suffering of
sishyan in this samsAram - paragatha svIkAram of AchAryan". mAmunigaL nicely brings
out the most important principle of our sath sampradhAyam. He says "piLLai

lOkAchAryar is establishing the most important principle based on what is discussed
before. That is, though bhakthi, etc are identified as the means for mOksham, they are
clearly established as not true upAyams. (karma, gyAna and) bhakthi yOgam and
svagatha svIkAram of AchAryan (us approaching an AchArya ourselves and
considering that as our choice) are not fitting for the svarUpam of jIvAthmA (since they
both manifest sva svAthanthriyam). prapathi (towards emperumAn) upAyam is fearful
since bhagavAn being supremely independent he may acecpt or reject us. Thus, the
causeless affection of AchAryan who has unsurpassed mercy and his constant caring
protection on the sishya is the only way for the upliftment of jIvAthmA from this
samsAram".
99. svarUpAnthargathaiyAna krupaikkazhivillaiyiRE. athu saththaiyuLLathanaiyum

vilaich chellumiRE.
ஸ்஬பைதரந்஡ர்கஷ஡஦ரண க்பேஷதக்க஫ற஬ில்ஷன஦ிஶந. அது

மத்ஷ஡ப௅ள்ப஡ஷணப௅ம் ஬ிஷனச் வெல்லு஥றஶந.
kOlappirAn - thiruvallavAzh
krupai (mercy) is a natural quality of bhagavAn. It never diminishes. As long as there is

mercy, bhagavAn will be glorified.

Translator's note: bhagavAn's krupai is the most important quality in him. It is because
of his nirhEthuka krupai, he constantly attempts to uplift jIvAthmAs. Out of his
nirhEthuka krupai, he induces attachment towards him in the hearts of jIvAthmAs. When
the jIvAthmAs stop rejecting his grace, they become realised of their true identity.
azhagiya maNavALa perumAL nAyanAr's AchArya hrudhayam is the most classic
literature of our sath sampradhAyam. In this grantham, he fully reveals the divine
emotions and philosophy of nammAzhwAr. In chUrNikai 218, nAyanAr identifies that
each centum of thiruvAimozhi explains a particular quality of bhagavAn and each such
quality of bhagavAn nurtures a corresponding activity in nammAzhwAr. In this
chUrNikai, the 5th centum of thiruvAimozhi is identified as explaining the
kAruNikathvam (merciful/graceful nature) of emperumAn. Through such mercy,
nammAzhwAr is identified to have developed unlimited love for bhagavAn. nAyaNAr in
his AchArya hrudhayam, chUrNikai 165, identifies that nammAzhwAr enjoyed
bhagavAn's krupai in thiruvallavAzh (5.9 - mAnEi nOkku) dhivya dhEsam - "melivilum
chEmam koLvikkum krupai thennagarilE Nithyam" (வ஥னற஬ிலும் ஶெ஥ம்
வகரள்஬ிக்கும் க்பேஷத வ஡ன்ணகரிஶன ஢றத்஦ம்) - . Thus we can understand the
glorious nature of bhagavAn's krupai and its effect by studying the glorious life and
teachings of nammAzhwAr.
100. nammAchAryargaL vyApaka manthirangaL mUnRilum dhvayaththaiyE

AtharippargaL.
஢ம்஥ரெரர்஦ர்கள் வ்஦ரதக ஥ந்஡ற஧ங்கள் ப௄ன்நறலும் த்஬஦த்ஷ஡ஶ஦

ஆ஡ரிப்தர்கள்.

namperumAL and nAchiyAr - srIrangam - the object of dhvaya mahA manthram
bhagavAn's nature and glories are explained by two categories of manthrams -

vyApakam and avyApakam. vyApaka manthrams are considered to be higher than
avyApaka manthams. All 3 vyApaka manthrams - thirumanthram (nArAyaNa
manthram), vAsudhEva manthram and vishNu manthram are glorious. Of these, our
pUrvAchAryas gave higher importance to dhvaya mahA manthram.
Translator's note: In the beginning of mumukshuppadi, piLLai lOkAchAryar explains the

two categories of manthrams. "That which protects the reciter" is called a manthram. A
manthram is made of 3 parts usually - praNavam (which reveals the true relationship
between jIvAthmA and paramAthmA), thirunAmam (a name of bhagavAn which is the
object of meditation) and nama: (accepting that bhagavAn is the upAyam - means).
vyApaka manthrams speak about bhagavAn's sarva vyApthi (omni-presence - being
pervaded everywhere). There are 3 vyAkapa manthrams - nArAyaNa, vAsudhEva and
vishNu manthrams. avyApaka manthrams speak about various auspicious qualities,
leelais,etc of bhagavAn (Example: kEsavan means destroyer of kEsi (the horse demon),
one who has beautiful hair, etc). vyApaka manthrams are considered to be top-most
since they reveal the true nature of bhagavAn.
Of the 3 vyApaka manthrams:

 vishNu manthram - shadakshari - 6 lettered - Om namO vishNavE - this simply
says he is pervading based on the etymology of the word vishNu (vishl - vyApthi -
pervasive).
 vAsudhEva manthram - thiru dhvAdhasAkshari - 12 lettered - Om namO

bhagavathE vAsudhEvAya - "sarvasya vasathi ithi vAsudhEva" - one who
pervades everywhere. while this says bhagavAn is pervading everywhere, it does
not explain the full auspicious nature of bhagavAn - though, "bhagavathE" in this
manthram identifies the 6 auspicious qualities of bhagavAn - its still not complete
in all aspects.
 nArAyaNa manthram - ashtAkshari - eight lettered - Om namO nArAyaNAya

(also known as thirumanthram) - nArAyaNa explains bhagavAn's full auspicious
nature. From this name, we understand that bhagavAn is residing in all chith and
achith (sarva vyApakathvam) and both chith and achith are also sustained/held
by bhagavAn (AdhArathvam). Since bhagavAn's true nature is fully revealed in
this manthram, this is considered as the top most manthram.
dhvaya mahA manthram is further expansion of thirumanthram and it reveals the

relationship with srIman nArAyaNan and srI mahAlakshmi clearly. Thus our AchAryas
held this manthram in high esteem and showed great attachment towards it.

101. pirivil guNAnusandhAnam paNNi dharikkalAm. avan sannidhiyil avanaiyozhiya

araikshaNamum mukam mARiyirukkumathukku mERpatta mudivillai.
திரி஬ில் கு஠ரத௃மந்஡ரணம் தண்஠ி ஡ரிக்கனரம். அ஬ன் மந்஢ற஡ற஦ில்

அ஬ஷணவ஦ர஫ற஦ அஷ஧க்ஷ஠ப௃ம் ப௃கம் ஥ரநற஦ிபேக்கு஥துக்கு ஶ஥ற்தட்ட
ப௃டி஬ில்ஷன.
sIthA pirAtti meditating on srI rAma, ANdAL nAchiyAr meditating on krishNa
During the times of separation from emperumAn, one can sustain themselves by
meditating on the divine auspicious qualities of bhagavAn. But in his presence, we
cannot take our eyes and thoughts of him. There is nothing worse than focussing on
some thing else in his presence.
Translator's note: sIthA pirAtti sustained herself during her stay in asOka vanam (forest)
by meditating on the auspicious qualities of srI rAma. AzhwArs sustained themselves in

samsAram by constantly meditating on the auspicious qualities of srIman nArAyaNan
and engaging in dhivya dhEsa kainkaryams. But ANdAL was different. She was
suffering so much in separation from bhagavAn that she asks "How can I manage this
sorrow of separation by just meditating on your auspicious qualities?" in nAchiyAr
thirumozhi 8.3 - "gOvindhan guNam pAdi AvikAththiruppEnE?" (ஶகர஬ிந்஡ன் கு஠ம்
தரடி ஆ஬ிகரத்஡றபேப்ஶதஶண?). That is the speciality of ANdAL over others. Once,
we have the presence of bhagavAn, we cannot see anything else other than bhagavAn.
It is said in vishNu sUktham - "sadhA pasyanthi sUraya:" (ம஡ர தச்஦ந்஡ற மழ஧஦:) -
the nithyasUris are always seeing bhagavAn (and nothing else. thiruppANAzhwAr said
in the last pAsuram of his amalanAdhipirAn - "en amudhinaik kaNda kaNgaL
maRRonRinaik kANAvE" (஋ன் அப௃஡றஷணக் கண்ட கண்கள் ஥ற்வநரன்நறஷணக்
கர஠ரஶ஬) - my eyes which saw the nectar like form of srIranganAthan will not see
anything else.
102. thanthAmaiyaRiyAvittAl AptharvAyilE kEttaRiyavENum.
஡ந்஡ரஷ஥஦நற஦ர஬ிட்டரல் ஆப்஡ர்஬ர஦ிஶன ஶகட்டநற஦ஶ஬ணும்.
srI rAmAnuja and his sishyas - ideal AchArya and ideal sishyas
When the jIvAthmA does not understand his true nature, he should understand the
same through AchAryas who are trustworthy source of knowledge.

Translator's note: jIvAthmA is the eternal servitor of bhagavAn. He is also different from
the body. If one does not understand this, an AchAryan should be approached. Aptha
means trustworthy source. An AchAryan coming in the spiritual lineage from bhagavAn
himself is the most trustworthy source since they fully depend on sAsthram and is
himself self-realized to explain the essential principles to others. krishNa explains this in
bhagavath gIthA 4.34 "thadh vidhdhi pranNipAthEna pari prachnEna sEvayA,
upadhEkshanthi thE gyAnam gyAninas thathva dharchiNa:" (஡த் ஬ித்஡ற
ப்஧஠ிதரஶ஡஢ தரி ப்஧ச்ஶ஢ண ஶம஬஦ர, உதஶ஡க்ஷந்஡ற ஶ஡ ஜ்ஞர஢ம்
ஜ்ஞர஢ற஢ஸ் ஡த்஬ ஡ர்ெற஢:) - Approach a knowlegable persons (AchAryan), worship
him and serve him. Such realized soul will show you the truth since he has seen it.
103. ArththanukkanRO palaprApthiyuLLathu.
ஆர்த்஡னுக்கன்ஶநர தனப்஧ரப்஡றப௅ள்பது.
nammAzhwAr - wanted to reach emperumAn immediately
Arthan means the ones who cannot sustain himself in this material world and suffers
like being in fire. Only for such persons who are fully surrendered to bhagavAn and
want to be immediately relieved from samsAram, the goal will be achieved.

Translator's note: There are two types of prapannas (surrendered jIvAthmAs) - Artha
prapanna (the one who cannot sustain oneself even for a moment in this samsAram)
and truptha prapanna (the one can sustain for some time in samsAram by engaging
bhagavath/bhAgavatha/AchArya kainkaryam). Of these two, Artha prapannas are the
most advanced personalities and their state of mind is explained here - they simply
cannot even stay in this samsAram since for them it is like standing on fire. They really
want to be freed from bondage at once and want to fully engage in kainkaryam in
paramapadham. nammAzhwAr and all other AzhwArs are explained as Artha
prapannas by our pUrvAchAryas. nammAzhwAr reveals in his first pAsuram in his
prabhandham (thiruviruththam - 1) itself that he can no longer be in this samsAram.
104. purushakAram munnAgath thanpakkal pugunthArkkuth than thiruvuLLamirangum.
புபே஭கர஧ம் ப௃ன்ணரகத் ஡ன்தக்கல் புகுந்஡ரர்க்குத் ஡ன்

஡றபேவுள்ப஥ற஧ங்கும்.
sIthA pirAtti saving kAkAsura from the wrath of srI rAma
When we approach bhagavAn through the recommendation of pirAtti (srI

mahAlakshmi), bhagavAn will show his kindness and protect us.

Translator's note: purushakAram means "the act which makes a noble man fulfill his
commitments and justifies his auspicious qualities" - here it is explained in context of srI
mahAlakshmi who ensures that bhagavAn accepts the jIvAthmAs inspite of the
jIvAthmAs having committed so much sins. By accepting such jIvAthmAs, bhagavAn's
auspicious qualities such as krupai (mercy), vAthsalyam (motherly forbearance), etc
becomes manifested (its always there - but srI mahAlakshmi brings them out). It is an
act of recommendation by pirAtti. When we approach bhagavAn without that
recommendation, bhagavAn's other quality of being neutral towards all jIvAthmAs and
giving the result based on jIvAthmAs action may be manifested since bhagavAn is
supremely independent. That is why it is always recommended to approach bhagavAn
through pirAtti. piLLai lOkAchAryar explains this in mumukshuppadi beautifully through
an example.
sUthram 135 - ivaL sannidhiyAle kAkam thalai peRRathu; athu illAmaiyAlE rAvaNan
mudinthAn (இ஬ள் மந்஢ற஡ற஦ரஶன கரகம் ஡ஷன வதற்நது; அது
இல்னரஷ஥஦ரஶன ஧ர஬஠ன் ப௃டிந்஡ரன்).
kAkAsuran (jayanthan - indhran's son) got saved from srI rAma by the presence of sIthA
pirAtti even though he committed the most abominable offense; but rAvaNan was killed
by srI rAma due to her absence.
105. samsAri mukthanAnAl avanudaiya leelObakaraNamum bOgOpakaraNamum

samamAyth thORRakkadavathu. AkArAntharamAna smruthiyillaiyE.
thadhIyathvAkAraththAlE nithya vibhUthiyOdokkath thORRumaththanai.
மம்மரரி ப௃க்஡ணரணரல் அ஬னுஷட஦ லீஶனரதக஧஠ப௃ம்

ஶதரஶகரதக஧஠ப௃ம் ம஥஥ரய்த் ஶ஡ரற்நக்கட஬து. ஆகர஧ரந்஡஧஥ரண
ஸ்ம்பே஡ற஦ில்ஷனஶ஦. ஡஡ீ஦த்஬ரகர஧த்஡ரஶன ஢றத்஦ ஬ிபூ஡றஶ஦ரவடரக்கத்
ஶ஡ரற்று஥த்஡ஷண.
When a samsAri (jIvAthmA who is bound in this material world) becomes mukthan
(freed from material clutches and reaches paramapadham), for such persons, material
world (tool for his pastime) and spiritual world (tool for his true enjoyment) will look the
same. Since, the mukthAthmA's thoughts are no longer driven by karmA, he does not
distinguish between spiritual and material world as both are properties of bhagavAn and
fully under his control.

Translator's note: Everything is pervaded by bhagavAn. When a jIvAthmA becomes free
from the bondage of karmA and becomes a mukthan, he clearly understands that. This
is the state of proper state of understanding that everything is favourable only. This is
why AzhwArs also praised bhagavAn's variegated manifestation of material world also.
nammAzhwAr is amazed by the variegated nature of the material world (vichithra
vibhUthi) as revealed by bhagavAn himself in thiruvAimozhi 7.8 "mAyA vAmananE"
(஥ர஦ர ஬ர஥ணஶண) padhigam. The same principle of everything being favourable to
jIvAthmAs due to everything being pervaded by bhagavAn is explained precisely by
piLLai lOkAchAryar in the final section of chith prakaraNam in thathva thrayam and can
be understood clearly by studying the commentary of mAmunigaL for that section. An
example is given by nampiLLai himself - A king has beautiful palaces and horrible
prison-houses as part of his kingdom. For the prince (who is the son of the king), both
the palace and the prison-house are part of his wealth. Similarly, for mukthAthmAs (or
AzhwArs who are as good as (or even better than) mukthAthmAs even when they are in
this world), bhagavAn's wealth in both spiritual world and material world are enjoyable.
This is also explained in thiruvAimozhi 6.3.1 vyAkyAnam.
106. svarUpam visathamAnAl nAn ennavumAy adiyEn ennavumAyk kANiruppathu.
ஸ்஬பைதம் ஬ிெ஡஥ரணரல் ஢ரன் ஋ன்ணவு஥ரய் அடிஶ஦ன் ஋ன்ணவு஥ரய்க்

கர஠ிபேப்தது.
Once the jIvAthma's true nature/identity is understood, "I - the jIvAthmA, am not the
body but the soul" and "I am an eternal servitor of bhagavAn" will be firmly established.
Translator's note: In thiruvAimozhi 8.8 - "kaNgaL sivanthu" (கண்கள் ெற஬ந்து)

padhigam, bhagavAn reveals the nature of jIvAthmA clearly. In this padhigam,
bhagavAn first reveals his own nature and glories to nammAzhwAr in the first 2 and half
pAsurams. In the remaining pAsurams, he reveals the nature and glories of jIvAthmA
(the soul). In the 2nd pAsuram, AzhwAr says "adiyEn uLLAn udal uLLAn" (அடிஶ஦ன்
உள்பரன் உடல் உள்பரன்); adiyEn uLLAn - in this bhagavAn is explained as the in-
dwelling soul (antharyAmi - paramAthmA) of the jIvAthmA (adiyEn - dhAsan). The fact
that, AzhwAr used "adiyEn" (dhAsan - servitor) instead of "en" (aham - I/me) itself
indicates that the jIvAthmA is an eternal servitor of paramAthmA primarily. Yet it also
implies that the jIvAthmA is different from body - since AzhwAr immediately says "udal
uLLAn" (bhagavAn is in my body).

107. abimatha vishayaththai pirinthAl kaNdathellAm athuvAyth thORRum.
அதி஥஡ ஬ி஭஦த்ஷ஡ திரிந்஡ரல் கண்டவ஡ல்னரம் அது஬ரய்த் ஶ஡ரற்றும்.
srI rAma searching for sIthA pirAtti
When we are separated from the one who is dear to us, everything will look like that
person.
Translator's note: nammAzhwAr highlights the unlimited glories of srI rAma in

thiruvAimozhi 7.5.2. He goes through more sufferings than even a jIvAthmA who is
bound by karmA will go through, such as being separated from his dear consort sIthA
pirAtti by rAvaNan. At that time, when rAvaNan takes sIthA pirAtti captive and goes
away, srI rAmA becomes thoroughly depressed and starts looking for sIthA pirAtti
everywher. Out of bewilderment, whatever he saw resembled sIthA pirAtti to him.
nammAzhwAr also, when singing in separation, sees everything in relation to
emperumAn only. This can be seen in thiruvAimozhi 4.4 "maNNai irunthu thuzhAvi"
(஥ண்ஷ஠ இபேந்து து஫ர஬ி) padhigam. This is beautifully narrated by mAmunigaL
in his thiruvAimozhi nURRanthAdhi 34th pAsuram (which summarizes the essence of
the whole padhigam in thiruvAimozhi).

maNNulagil munkalandhu mAlpirigaiyaal
maaRan peNNilaimaiyAykkAdhal piththERi
eNNidil mun pOli mudhalAna poruLai avanAy ninaindhu
mElvizhundhAn maiyaldhanin vIRu
஥ண்ணுனகறல் ப௃ன்கனந்து ஥ரல்திரிஷக஦ரல்

஥ரநன் வதண்஠ிஷனஷ஥஦ரய்க்கர஡ல் தித்ஶ஡நற
஋ண்஠ிடில் ப௃ன் ஶதரனற ப௃஡னரண வதரபேஷப அ஬ணரய் ஢றஷணந்து
ஶ஥ல்஬ிழுந்஡ரன் ஷ஥஦ல்஡ணின் ஬று
ீ .
bhagavAn gives divine (mAnasIka) anubhavam for nammAzhwAr first in this world itself.
But then he leaves AzhwAr and AzhwAr feels immense sorrow in separation. With
unlimited loving devotion towards bhagavAn, AzhwAr assumes a feminine form
(parAngusa nAyaki) looks at objects that are similar to bhagavAn (and objects that are
related to bhagavAn) and considers them to be bhagavan himself and becomes
bewildered by the overwhelming emotions in seeing them.
108. sEshiyoruvanAnAl sEshavasthukkaLellAm orumidaRAyirukkumiRE. oruvanukkup

palavadimai uNdAnAl thangaLil ellArgaLumoththiruppargaLiRE krutha sangEdhigaLAy.
ஶெ஭றவ஦ரபே஬ணரணரல் ஶெ஭஬ஸ்துக்கவபல்னரம்
ஒபே஥றடநர஦ிபேக்கு஥றஶந. ஒபே஬னுக்குப் தன஬டிஷ஥ உண்டரணரல்
஡ங்கபில் ஋ல்னரர்களுவ஥ரத்஡றபேப்தர்கபிஶந க்பே஡ மங்ஶக஡றகபரய்.

Our pUrvAchAryas spent their time discussing bhagavAn's glories with each other
bhagavAn is the supreme lord/master of every one. All his devotees will have the same
attitude. When there is a lord (in this world), all his servants will be equally position and
spend their time discussing about their master all the time (Translator's note: similarly
bhagavAn's devotees will spend their time talking about bhagavAn).
Translator's note: krishNa reveals the nature and activities of his devotees in bhagavath
gIthA 10.9.
machchiththA madh gatha prANA bOdhayantha: parasparam

kathayanthas cha mAm nithyam thushyanthi cha ramanthi cha
஥ச்ெறத்஡ர ஥த் க஡ ப்஧ர஠ர ஶதர஡஦ந்஡: த஧ஸ்த஧ம்

க஡஦ந்஡ச் ெ ஥ரம் ஢றத்஦ம் துஷ்஦ந்஡ற ெ ஧஥ந்஡ற ெ
My devotees constantly remember me, they hold me as their life breath and discuss my
activities amongst each other. By such discussions of my divine activities constantly,
they (both the speakers and the listeners) derive great satisfaction and pleasure.
109. thannaiyozhintha vasthukkaLellAvaRRukkum kOti vikAraththaip paNNi

avikruthanAyiruppAn oruvaniRE Isvaran.

஡ன்ஷணவ஦ர஫றந்஡ ஬ஸ்துக்கவபல்னர஬ற்றுக்கும் ஶகரடி ஬ிகர஧த்ஷ஡ப்
தண்஠ி அ஬ிக்பே஡ணர஦ிபேப்தரன் ஒபே஬ணிஶந ஈச்஬஧ன்.
ArAvamuthan (thirukkudanthai - kumbakONam) - nammAzhwAr (AzhwAr thirunagari)
bhagavAn, the supreme master of everyone, is described as "avikArAya sudhdhAya"

(unchangeable and pure) in sahasranAmam. While he is changeless, he induces
changes in every one/thing that is different from him.
Translator's note: In thiruvAimozhi 4.8.1, nammAzhwAr glorifies thirukkudanthai

ArAvamuthan's beauty and he is saying that emperumAn's beauty so great that it is
melting AzhwAr down completely. There are other places where AzhwArs and
AchAryas go through great emotions. Though, he is declared as avikAra
(unchangeable) by sAsthram - it only means he is unchangeable by karmA - he
becomes vikAra (changeable) and goes through various emotions out his own dhayA
(kindness) and krupA (mercy) towards others.
110. vasthu sathbAvam koLLumpOthu visEshaNam vyAvarththakamAyallathirAthu.

onRukkonRu visEshaNamAmpOthu, anyayOgavyavachchEdham paNNikkoNdallathu
visEshaNamAgamAttAthu.
஬ஸ்து மத்தர஬ம் வகரள்ளும்ஶதரது ஬ிஶெ஭஠ம்

வ்஦ர஬ர்த்஡க஥ர஦ல்ன஡ற஧ரது. ஒன்றுக்வகரன்று ஬ிஶெ஭஠஥ரம்ஶதரது,

அந்஦ஶ஦ரகவ்஦஬ச்ஶெ஡ம் தண்஠ிக்வகரண்டல்னது
஬ிஶெ஭஠஥ரக஥ரட்டரது.
sAsthram which explains mOksham speaks about savisEsha brahmam (supreme lord
with auspicious attributes/qualities). While understanding an entity, the unique attributes
of that entity will differentiate that entity from all other entities. When something is
identified as an (unique) attribute of a particular entity, unless it fully differentiates that
entity from another one, it does not qualify to be an attribute of that entity.
Translator's note: ayOga vyavachchEtham means "an entity being identified by more
than one attribute". anyayOga vyavachchEdham means "an entity being identified by a
particular attribute which is unique to that entity alone". For example, anantha
sAyithvam (lying down on serpent bed) is an attribute that is only applicable to srIman
nArAyaNan and this attribute cannot be identified with any other entity. This pankthi
(sentence) is referred by nampiLLai in thiruvAimozhi 6.3.1 - "nalkuravum chelvum"
(஢ல்கு஧வும் வெல்வும்) - pAsuram. In this particular padhigam, bhagavAn's virudhdha
vibhUthi (contradictory wealth) is explained - because he is the only substratum (focus)
of both sentient and insentient objects - he is explained as having all kinds of
contradictory aspects. For example, nammAzhwAr explains him as the abode of poverty
and wealth, hell and heaven, enemity and friendship, etc. So, even though in reality, no
entity can have contradictory attributes at the same time, since bhagavAn is the only
abode of everything that is different from him, he does manifest such contradictory
aspects/wealth in him. nammAzhwAr greatly enjoys this quality in emperumAn in this
particular padhigam. (Note: Thanks to srI U. vE. gOmatam sampath kumArAchAryar
swamy for patiently explaining this sentence when adiyen called him to have more
clarity on this topic).

111. mukthanukku leelAvibhUthi thadhIyathvAkAraththAlE udhdhEsyamAga

ninRathiRE.
ப௃க்஡னுக்கு லீனர஬ிபூ஡ற ஡஡ீ஦த்஬ரகர஧த்஡ரஶன உத்ஶ஡ச்஦஥ரக ஢றன்ந஡றஶந.
For a mukthAthmA, leelA vibhUthi (samsAram - material world) is object of enjoyment

since that is also a property of bhagavAn. We have already seen this in 105th entry in a
detailed manner - please see http://ponnadi.blogspot.in/2013/08/divine-revelations-of-
lokacharya-11.html.
112. uRanginAnAgil pararakshaNaththukku udalAyirukkum. uNarnthirunthAnAgilum

appadiyE.
உநங்கறணரணரகறல் த஧஧க்ஷ஠த்துக்கு உடனர஦ிபேக்கும்.

உ஠ர்ந்஡றபேந்஡ரணரகறலும் அப்தடிஶ஦.

As said in "uRanguvAn pOl yOgu seytha perumAL" (உநங்கு஬ரன் ஶதரல் ஶ஦ரகு
வெய்஡ வதபே஥ரள்), bhagavAn is pretending as if he is sleeping but is constantly
meditating on the well-being and protection of everyone. Similarly, even when he is
awake, he is protecting everyone.
Translator's note: In this pAsura vyAkyAnam, nampiLLai says that bhagavAn is closing
eyes so he can fully focus on various ways to protect us (just like we close our eyes
when we want to focus on something or in deep thinking). Also, AzhwArs constantly
highlight that emperumAn is always looking out for the protection and well-being of
everyone and they sustain themselves by having that total faith on bhagavAn's ability
and desire to protect everyone. The fact that he is looking for our protection even when
(seemingly) sleeping, what to speak of when he is awake - he is protecting us in
awaken state also. Similar principle is explained in the beautiful example from srI
rAmAyaNam. When srI rAma was camped at the seashore, all the monkeys walk
around the camp of srI rAma to guard him. But after a while they become tired and
slowly fall asleep one by one. srI rAma, watching this from inside, comes out and starts
walking around the monkeys and guard them now. Our AchAryas say that "As
bhagavAn is protecting us when we are sleeping (we are not conscious of our own self
at that time), he is the one is protecting us when we are awake" - so, bhagavAn is the
real refuge/protector for us all the time.
113. chakkaravarthi thirumaganukku villukaivandhirukkumApOlEyAyiRRu

krushNanukku kuzhal kaivandhirukkiRapadi.
ெக்க஧஬ர்த்஡ற ஡றபே஥கனுக்கு ஬ில்லுஷக஬ந்஡றபேக்கு஥ரஶதரஶன஦ர஦ிற்று

க்பேஷ்஠னுக்கு கு஫ல் ஷக஬ந்஡றபேக்கறநதடி.
As the srI rAma has full control over his sArngam bow and expertly uses it, krishNa has
full control of his flute and is an expert in playing it beautifully.
Translator's note: It is said in srI rAmAyaNam that sArngam (bow) of srI rAma is under
the full control of srI rAma. periyAzhwAr highlights this in thiruppallANdu last pAsuram
"sArngamennum villANdAn" - the one who fully controls the bow. In the vyAkyAnam for
this pAsuram, periyavAchAn piLLai beautifully highlights that sArngam represents all
other Ayudhams, who represent nithyasUris - that he is the total controller of nithyasUris
(and ofcourse mukthAthmAs and jIvAthmAs in this samsAram). He also highlights that
"ANdAn" means not just holding it but fully controlling it, like a king fully controlling his
subjects.

periyAzhwAr in his periyAzhwAr thirumozhi 3.6 - "nAvalam periya thIvinil" padhigam ,
beautifully describes the mesmerizing effect of kaNNan emperumAn's flute playing
skills. He gives a beautiful narration of krishNa's posture and beautiful bodily changes
(like his nice hand positions, his lips joining to play the flute, his head slightly slanted,
his stomach expanding and collapsing due to the inhaling/exhaling of air, etc). The
gOpis of vrundhAvan, the cows and cattles, even dhEva lOka dancers, etc., are stunned
by krishNa's melodious tunes and stand still without taking their eyes of him. Such is his
control and mastery over the flute.

114. ganaththAruNdAyirukkach cheythEyum bAramillaiyiRE ahankAra sparsamudaiyAr
illAmaiyAlE.
கணத்஡ரபேண்டர஦ிபேக்கச் வெய்ஶ஡ப௅ம் தர஧஥றல்ஷன஦ிஶந அயங்கர஧

ஸ்தர்ெப௃ஷட஦ரர் இல்னரஷ஥஦ரஶன.
In parampadham, there are innumerable nithyasUris who are fully knowledgable yet
they are completely prideless - so they are not considered as a burden.
Translator's note: In periyAzhwAr thirumozhi 4.4.6 pAsuram, periyAzhwAr identifies that

the ones who has such stone like heart which does not meditate on thirukkOshtiyUr
emperumAn who is decorated with sudharsana chakram - he is simply a burden for this
earth (bhUmi bhAram). Similarly, in the pAsuram that glorifies thiruppAvai -
"pAthgangaL thIrkkum...", it is said that the ones who do not know all the 30 pAsurams
of thiruppAvai are simply not worth to be carried by earth. Unlike these, the ones who
are in paramapadham are fully realized and pure. Thus they are never considered as
burden to any one.

115. sEshikkupAyabAvam svarUpAnubanthiyAna pinbu sEshavhUthanukkum
prAvaNyam svarUpAnubandhiyAgak kadavathu.
ஶெ஭றக்குதர஦தர஬ம் ஸ்஬பைதரத௃தந்஡ற஦ரண தின்பு ஶெ஭பூ஡னுக்கும்

ப்஧ர஬ண்஦ம் ஸ்஬பைதரத௃தந்஡ற஦ரகக் கட஬து.
It is natural for bhagavAn (the master) to be the upAyam (give protection to jIvAthmA)
for mOksham. Similarly, it is natural for jIvAthmA (the servant) to have great attachment
towards bhagavAn.
AzhwArs had great attachment towards emperumAn

Translator's note: bhagavAn is the only upAyam for mOksham and it is natural for him to
protect everyone. Similarly it is natural for the jIvAthmA to perform kainkaryam to his
master (bhagavAn). And such kainkaryam should be done with great love, devotion and
attachment. This principle is explained by piLLai lOkAchAryar beautifully in srIvachana
bhUshaNa dhivya sAsthram in sUthram 80 and the subsequent sUthrams. First, piLLai
lOkAchAryar highlights iLaya perumAL (lakshmaNan), periya udaiyAr (jatAyu), piLLai
thirunaraiyUr arayar and chinthayanthi as the role models for performing kainkaryam to
bhagavAn in sUthram 80. iLaya perumAL always stayed with srI rAma and served him
in all different possibilities at all times. jatAyu and piLLai thirunarayUr arayar did not
bother about their own bodies and gave that up while fighting for bhagavAn's cause.
chinthayanthi (a gOpikA) gave up her body due to extreme sorrow in separation from
kaNNan emperumAn. Of all these, piLLai thirnarayUr arayar's charithram is discussed in

detail. He was living in thottiyam thirunArAyaNapuram (a dhivya kshEthram near
srIrangam). Once some miscreants set fire to emperumAn's dhivya vigraham (deity).
Seeing this arayar swamy embraced the vigraham to extinguish the fire and in process
he gives up his life. A question arises here "As giving up ones own life for emperumAn's
cause is explained as an upAyam - how can the arayar swamy engage in such act? He
is a fully surrendered person who does not accept any upAyam other than emperumAn
himself". piLLai lOkAchAryar himself explains this principle in the subsequent sUthrams
and mAmunigaL has written very detailled and beautiful commentary for this section.
 sUthram 86 - whatever is done out of extreme love towards bhagavAn those are
not considered as upAyam (means), instead they are manifestation of divine love
towards emperumAn by such devoted prapannas
 sUthram 87 - anything done as upAyam should be given up, but anything done
as kainkaryam should be accepted
 sUthram 88 - if persons who are attached to worldly pleasures (women, money,

etc) are ready to give up their own life to achieve those pleasures, it is normal for
prapannas who have extremely love for bhagavAn to do anything out of such
extreme love
 sUthram 89 - And for such prapannas who are totally attached to bhagavAn (with
zero attachment to anything else), their anushtAnam (following rules) or
ananushtAnam (not following rules) will not become part of upAyam (pursuing
bhagavAn on their own)
 sUthram 90 - Even such acts (like publicly displaying anguish due to delayed
arrival or non-arrival of bhagavAn, such as sending message through
messengers, etc) are seen in great personalities like AzhwArs themselves - but
they are done out of extreme love and devotion towards bhagavAn
 sUthram 91 - Such acts that are seen in great personalities are to be greatly
glorified since they are fully knowledgable, yet are bewildered by extreme love
towards bhagavAn
 sUthram 92 - Such acts are part of kainkaryam (and bhagavath anubhavam).

They are the result of emperumAn's efforts to bless them to become AzhwArs
and for the full pleasure of bhagavAn himself.
116. prAptha vishayaprAvaNyam svarUpamAgaiyAlE avadhyakaramanRu.

slAgyamAmiththanai.
ப்஧ரப்஡ ஬ி஭஦ப்஧ர஬ண்஦ம் ஸ்஬பைத஥ரஷக஦ரஶன அ஬த்஦க஧஥ன்று.

ஸ்னரக்஦஥ர஥றத்஡ஷண.
Since attachment towards bhagavAn (who is the most apt object of our attachment) is
natural for jIvAthmA and it is not inferior. Infact, it is commendable.
Traslator's note: Having attachment to bhagavAn and wanting to serve him with great
affection is natural for jIvAthmA. This principle is most beautifully and practically
explained by piLLai lOkAchAryar in mumukshuppadi - mAmunigaL's wonderful
vyAkyAnam is to be cherished by every one. Let us see them here:
 sUthram 52 - "sEshathvam dhukka rUpamAgavanRO nAttil kANgiRathu" ennil

("ஶெ஭த்஬ம் துக்க பைத஥ரக஬ன்ஶநர ஢ரட்டில் கரண்கறநது" ஋ன்ணில்) -
If it is considered that "serving some one is always sorrowful as seen in the
world". mAmunigaL quotes from manu smrithi where it is said that "sarvam
paravasam dhukkam" (மர்஬ம் த஧஬ெம் துக்கம் - being at service to others is
sorrowful) and "sEvA sva vruththi" (ஶெ஬ர ச்஬ வ்பேத்஡ற - servitorship is dog's
job and thus should be given up).
 sUthram 53 - antha niyamam illai; ugantha vishayaththukku sEshamAyirukkum
iruppu sukamAgakkANgaiyAlE (அந்஡ ஢ற஦஥ம் இல்ஷன; உகந்஡
஬ி஭஦த்துக்கு ஶெ஭஥ர஦ிபேக்கும் இபேப்பு
மளக஥ரகக்கரண்ஷக஦ரஶன) - This (servitorship being sorrowful) is not true;
As we observe that serving the ones who are dear to us, is pleasing and blissful.
 sUthram 54 - akAraththilE kalyANa guNangaLaich chollugaiyAlE intha
sEshathvamum guNaththAlE vanthathu (அகர஧த்஡றஶன கல்஦ர஠
கு஠ங்கஷபச் வெரல்லுஷக஦ரஶன இந்஡ ஶெ஭த்஬ப௃ம் கு஠த்஡ரஶன
஬ந்஡து) - As bhagavAn is filled with auspicious qualities (as identified in
akAram in praNavam), our servitorship is based on bhagavAn's auspicious
qualities and thus our service to him will obviously lead to bliss.
 sUthram 55 - sEshathvamE AthmAvukku svarUpam (ஶெ஭த்஬ஶ஥
ஆத்஥ரவுக்கு ஸ்஬பைதம்) - Servitorship is the true nature of jIvAthmA. This is
an answer to a question raised for previous sUthram. If our servitorship is based

on his divine qualities, is it not natural? Will we give up our servitorship if
bhagavAn does not have divine qualities? The answer is - being the servant of
bhagavAn is the natural position of jIvAthmA as established by sAsthram.
 sUthram 56 - sEshathvam illAthapOthu svarUpam illai (ஶெ஭த்஬ம்
இல்னர஡ஶதரது ஸ்஬பைதம் இல்ஷன) - When this servitorship is not
present, jIvAthmA gives up his true identity.
117. jIvaparargaL iruvarukkum apahathapApmathvAdhigaL uNdAyirukkachcheythEyum

jIvAthmAvukku hEyamuNdAy bhagavadhanugrahaththAlE kazhiyum. paramAthmA
hEya samsargga anarhanAyE irukkum.
ஜீ஬த஧ர்கள் இபே஬பேக்கும் அதய஡தரப்஥த்஬ர஡றகள்

உண்டர஦ிபேக்கச்வெய்ஶ஡ப௅ம் ஜீ஬ரத்஥ரவுக்கு ஶய஦ப௃ண்டரய்
தக஬஡த௃க்஧யத்஡ரஶன க஫றப௅ம். த஧஥ரத்஥ர ஶய஦ மம்மர்க்க
அ஢ர்ய஢ரஶ஦ இபேக்கும்.
bhagavAn is naturally pure and untouched by any blemishes

Both jIvAthmA and paramAthmA has 8 auspicious qualities starting with
apahathapApmA. For a jIvAthmA, it becomes manifest only after giving up the material
body and attaining mOksham by the grace of bhagavAn. This is called svarUpa
AvirbhAvam (self realization). bhagavAn does not have material body (which hides his
auspicious qualities) ever. The eight qualities are:
 apahathapApmathvam - no connection to sins and vices
 vijarathvam - no scope for old age
 vimruthyuthvam - no scope for death
 visOkathvam - no scope for sorrows
 vijigathsathvam - no scope for hunger
 abipAsathvam - no scope for thirst
 sathya kAmathvam - having divine qualities that are enjoyable
 sathya sankalpathvam - having the ability to fulfill all vows
Translator's note: jIvAthmAs are naturally pure and have auspicious qualities. But when
they are in samsAram bound by their karmA, their knowledge and bliss are constrained.
When their bondage is released by the mercy, they become mukthAthmA and reach
paramapadham. At that time, mukthAthmAs fully realize the knowledge and bliss and
the eight divine qualities as well.
But bhagavAn is never bound by karmA. In fact, he takes birth in this samsArm out of
his causeless mercy to help the suffering jIvAthmAs. That is why it is said in rg vEdham
that "sa u shreyAn bhavati jAyamAna:" () - bhagavAn becomes more praiseworthy when
he appears in this world. Also, when he descends from paramapadham in to
samsAram, he does not minimize any of his auspicious qualities and appears with the
same divine form (unlike the material body made of matter for jIvAthmAs). This principle
is beautifully explained by nammAzhwAr in thiruvAimozhi 5.3.5 - "Adhiyam chOthi
uruvai angu vaiththu ingup piRanthu" (ஆ஡ற஦ம் ஶெர஡ற உபேஷ஬ அங்கு ஷ஬த்து
இங்குப் திநந்து) - bhagavAn who is eternal, appears in this world with his most
enchanting and divine form that is seen in parampadham.

118. nIrmaikkellaiyAna thirumalai AsrayaNIyasthalam; mEnmaikkellaiyAna
paramapadham anubavasthAnam.
஢ீர்ஷ஥க்வகல்ஷன஦ரண ஡றபே஥ஷன ஆச்஧஦஠ ீ஦ஸ்஡னம்;

ஶ஥ன்ஷ஥க்வகல்ஷன஦ரண த஧஥த஡ம் அத௃த஬ஸ்஡ர஢ம்.
nIrmai - simplicity, easy accessibility to facilitate any one to approach him. The epitome
of such simplicity is in thiruvEnkatam. mEnmai - supremacy. The epitome of supremacy
is in paramapadham - where there is constant enjoyment.
Translator's note: thiruvEnkatamudaiyAn is considered as the epitome of simplicity and

easy accessibility. thirumazhisai AzhwAr identifies in nAnmugan thiruvanthAdhi 45 that
thiruvEnkatamudaiyAn is common for nithyasUris and samsAris. In the subsequent
pAsuram, he identifies that even animals can reach out to thiruvEnkatamudaiyAn easily.
kulasEkara AzhwAr identifies in perumAL thirumozhi 4.9 "adiyArum vAnavarum
arambaiyarum kidanthiyangum" (அடி஦ரபேம் ஬ரண஬பேம் அ஧ம்ஷத஦பேம்
கறடந்஡ற஦ங்கும்) - all kinds of people stay and worship thiruvEnkatamudaiyAn -
ananya prayOjanars (adiyArs - one who want to purely serve emperumAn - the
devotees), prayOjanAntharaparars (vAnavar - dhEvas who are always looking out for
material enjoyment) and anyasEshaparars (arambai - rambA, Urvasi, etc - who are
serving other dhEvathas like indhra, etc).

paramapadham is full of bliss. There is limitless enjoyment there and the focus is on
bhagavAn fully and his supremacy is manifested clearly.
119. svarUpAnurUpamAna prApyAnusandhAnam paNNinAl pOyppukkallathu niRka

voNNAthu.
ஸ்஬பைதரத௃பைத஥ரண ப்஧ரப்஦ரத௃மந்஡ர஢ம் தண்஠ிணரல் ஶதரய் புக்கல்னது

஢றற்க வ஬ரண்஠ரது.
For the jIvAthmA, if the true identity of being a servitor of bhagavAn is understood and
such desire for kainkaryam is constantly meditated upon, he is sure to reach bhagavAn.
Translator's note: nammAzhwAr also longed for kainkaryam in "ozhivil kAlam" padhigam
(thiruvAimozhi 3.3). AzhwAr, by the causeless mercy of emperuman, having realized
that it is apt for the jIvAthmA to eternally serve emperumAn, prays in thiruvAimozhi 3.3
"ozhivil kAlam" padhigam, that he serves bhagavAn at all times, in all ways and in all
forms without any blemish and with being in close proximity to bhagavAn. Our
pUrvAchAryas have instructed that, we should constantly pray to emperumAn for more
kainkaryam that is pleasing to emperumAn. This is the purpose of reciting dhvaya mahA

manthram. dhvaya mahA manthram has two parts - in the first part we accept
bhagavAn's lotus feet as the upAyam through the purushakAram of pirAtti; in the
second part, we pray for constant/pure service to the divine couple purely for their
pleasure (without a tinge of self-interest). In pUrva dhinacharyai, eRumbi appA
documented the daily routine of mAmunigaL. There he identifies that mAmunigaL's lips
are constantly reciting the dhvavya mahA manthram and his mind his constantly
meditating on the divine meanings of dhvaya mahA manthram (which is nothing but
thiruvAimozhi itself). And as a result of such constant reciting and meditation,
mAmunigaL's divine form goes through divine transformations like hairs standing erect,
goose bumps, etc - out of great anubhavam.
120. nam mudhaligaL guruparamparai munnAga dhvayAnusandhAnam paNNugiRathu.
஢ம் ப௃஡னறகள் குபேத஧ம்தஷ஧ ப௃ன்ணரக த்஬஦ரத௃மந்஡ரணம் தண்ணுகறநது.
guru paramparai

srI ranganAchiyAr - srI ranganAthan, Object of dhvaya mahA manthram
Our pUrvAchAryas first recited guru paramparai followed by dhvaya mahA manthram
which is called manthra rathnam (gem among manthrams). This is our refuge too.
Translator's note: As we understood that our pUrvAchAryas were constantly meditating

on dhvaya mahA manthram, we should also understand that dhvya mahA manthram is
not recited independently without reciting guru paramparai first, i.e., we dont approach
pirAtti and perumAL independently, instead we approach them through the guru
paramparai. This is why our pUrvAchAryas always recited guru paramparA manthram
before reciting dhvaya mahA manthram.
asmadh gurubhyO nama: (our own AchAryan)

asmadh paramagurubhyO nama: (our AchAryan's AchAryan)
asmadh sarvagurubhyO nama: (All AchAryas)
srImathE rAmAnujAya nama: (emperumAnAr)
srI parAngusa dhAsAya nama: (periya nambi)
srImadh yAmuna munayE nama: (ALavandhAr)
srI rAma misrAya nama: (maNakkAl nambi)
srI puNdarikAkshAya nama: (uyyakkoNdAr)
srIman nAthamunayE nama: (nAthamunigaL)
srImathE sadagOpAya nama: (nammAzhwAr)
srImathE vishvaksEnAya nama: (sEnai mudhaliyAr)
sriyai nama: (periya pirAtti)
srIdharAya nama: (periya perumAL)
This is highlighted by piLLai lOkAchAryar in srIvachana bhUshaNam sUthram 274 -

japthavyam guru paramparaiyum dhvayamum (ஜப்஡வ்஦ம் குபே த஧ம்தஷ஧ப௅ம்
த்஬஦ப௃ம்) - One should constantly recite guruparamparai and dhvya mahA
manthram.
Full series can be viewed at: http://ponnadi.blogspot.in/p/divine-revelations-of-

lokacharya.html.
archived in http://ponnadi.blogspot.in, also visit http://guruparamparai.wordpress.com,


121. sishyanukku AchArya anuvarththanam paNNalAvathu avan dhEha parigraham

paNNiyurukkiRa nALilEyiRE. pinbhuLLathellAm bhagavadhanubhavaththilE
anvayikkumiRE iruvarkkum.
ெறஷ்஦னுக்கு ஆெரர்஦ அத௃஬ர்த்஡஢ம் தண்஠னர஬து அ஬ன் ஶ஡ய

தரிக்஧யம் தண்஠ிப௅பேக்கறந ஢ரபிஶன஦ிஶந. தின்புள்பவ஡ல்னரம்
தக஬஡த௃த஬த்஡றஶன அந்஬஦ிக்கு஥றஶந இபே஬ர்க்கும்.
mAmunigaL identifies pinbhazahgiya perumAL jIyar (seated at the lotus feet of

nampiLLai) as the most ideal disciple
anuvarththanam - obeying and serving; pinbu = after reaching paramapadham. For a

sishya, he can serve the AchArya when the AchArya is in this samsAram with a body.
After reaching paramapadham, both AchArya and sishya engage in bhagavath
anubhavam together. But even at that stage one should approach bhagavAn through
AchArya.

Translator's note: This principle can be easily understood using the simple explanation
of mAmunigaL in upadhEsa rathina mAlai 64th pAsuram:
thannAriyanukkuth thAn adimai seyvathu

avan innAdu thannil irukkum nAL
annEraRinthum athil AsaiyinRi AchAriyanaip pirinthiruppArAr
manamE pEsu
஡ன்ணரரி஦னுக்குத் ஡ரன் அடிஷ஥ வெய்஬து

அ஬ன் இந்஢ரடு ஡ன்ணில் இபேக்கும் ஢ரள்
அந்ஶ஢஧நறந்தும் அ஡றல் ஆஷெ஦ின்நற ஆெரரி஦ஷணப் திரிந்஡றபேப்தர஧ரர்
஥ணஶ஥ ஶதசு
Simple translation: Speak up my mind! A sishya can serve an AchArya, when the
AchArya is here in this samsAram (per bhagavAn's desire to uplift all). Even after
understanding this, how can a sishya stay apart from his AchArya and not serve him?
It is highlighted by piLLai lOkAchAryar in srIvachana bhUshaNa dhivya sAsthram that a

sishya must fully take care of the AchArya's bodily needs (like food, clothing, shelter,
any physical help, etc). Same principle is explained by mAmunigaL in the vyAkyAnams
as well as in upadhEsa rathina mAlai which brings out the essence of srIvachana
bhUshaNam.
In parampadham also sishya is serving bhagavAn through his AchArya since AchArya
is the one who facilitated the sishya to enter into parampadham. ALavandhAr highlights
his servitude to nAthamunigaL in his sthOthra rathnam slOkam 2 by saying "athra
parathra chApi nithyam yadhIya charaNau madhIyam charaNam" (அத்஧ த஧த்஧ ெரதி
஢றத்஦ம் ஦஡ீ஦ ெ஧வ஠ௌ ஥஡ீ஦ம் ெ஧஠ம்) - I will be surrendered to the lotus feet of
nAthamunigaL in this samsAram and paramapadham.
122. dhEhAthmAbimAniyAnapOthu dhEhaththilE ahambudhdhiyaip paNNum. dhEhAth

vyathiriktham onRuNdu enRaRinthapOthu AthmAvilE aham budhdhiyaippaNNum.
thannai bhagavachchEshabhUthanAga anusandhiththapOthu thannai thadhIya
sEshathva paryanthamAga anusandhikkak kadavan.
ஶ஡யரத்஥ரதி஥ர஢ற஦ரணஶதரது ஶ஡யத்஡றஶன அயம்புத்஡றஷ஦ப் தண்ணும்.

ஶ஡யரத் வ்஦஡றரிக்஡ம் ஒன்றுண்டு ஋ன்நநறந்஡ஶதரது ஆத்஥ர஬ிஶன அயம்
புத்஡றஷ஦ப்தண்ணும். ஡ன்ஷண தக஬ச்ஶெ஭பூ஡ணரக அத௃மந்஡றத்஡ஶதரது
஡ன்ஷண ஡஡ீ஦ ஶெ஭த்஬ தர்஦ந்஡஥ரக அத௃மந்஡றக்கக் கட஬ன்.
madhurakavi AzhwAr demonstrated the true nature of jIvAthmA i.e., bhAgavatha

sEshathvam
When the AthmA considers the impermanent body as oneself, that will lead to such
knowledge (that the body and soul are the same) becoming established. When he
understands that the jIvAthmA (soul) is different from the body, he will understand
himself as "I" (svAthanthriyam - independence). When the jIvAthmA undestands that he
is a servant of bhagavAn, as said in "uRRathum un adiyArkku adimai" (உற்நதும் உன்
அடி஦ரர்க்கு அடிஷ஥), he will start considering himself as a servant of bhAgavathas
(who are the dear servants of bhagavAn).
Translator's note: Here jIvAthmA's progress from one stage to another is nicely
explained. bhagavAn is constantly guiding the jIvAthmA from within and slowly nurturing
the knowledge of the jIvAthmA leading up to full realization of the true nature of the
jIvAthmA. azhagiya maNavALa perumAL nAyanAr beautifully explains this principle in
his AchArya hrudhayam chUrNikai 15.
athu thAnum Asthikya vivEka anyasEshathvasvasvAthanthriya nivruththi

pArathanthriyangaLai uNdAkkina vazhi.
அது ஡ரனும் ஆஸ்஡றக்஦ ஬ிஶ஬க அந்஦ஶெ஭த்஬ஸ்஬ஸ்஬ர஡ந்த்ரி஦

஢றவ்பேத்஡ற தர஧஡ந்த்ரி஦ங்கஷப உண்டரக்கறண ஬஫ற.

In the previous chUrNikais, nAyanAr explained bhagavAn's motherly forbearance
towards all jIvAthmAs. Just like a mother will let the child be independant and commit
mistakes but quickly give remedies and teach the child to become better, bhagavAn
also, lets the jIvAthmA takes the course of actions as explained in sAsthram and guides
the jIvAthmA in the upward progress by showing the proper avenues for such progress.
bhagavAn's guidance (in different steps) is highlighted in this chUrNikai and mAmunigaL
presents us with a classical commentary for this chUrNikai.
 First, to bring faith in a person who is being nAsthika (not accepting sAsthram as
pramANam), bhagavAn shows them some aspects of sAsthram which gives that
person immediate results. For example: if a person has enemies, bhagavAn
shows him syEna yAgam (that which destroys enemies) through some one and
the person develops some faith in sAsthram by the virtue of his enemy being
destroyed after performing that syEna yAgam purely out of distress to get rid of
enemies. This is the first step in progress - without faith in sAsthram - one cannot
make any progress in spiritual life.
 Once there is some faith in sAsthram, bhagavAn shows that the jIvAthmA is
different from the body. bhagavAn shows jyOthishtOmam, etc., which says that
there is pleasures to be found in svarga lOkam (heavenly planet) which can be
enjoyed once the jIvAthmA takes a different body. By this, the person,
understands the difference between soul and body and there by progresses a bit
more.
 After that bhagavAn shows that these pleasures in the svarga (heaven), etc are
temporary and there is permanent bliss in paramapadham by serving bhagavAn
and that can be accomplished through bhakthi to bhagavAn. Thus the jIvAthmA
understands that he should not be at service to any one else other bhagavAn to
achieve permanent bliss.
 After that bhagavAn shows that even bhakthi to bhagavAn when done with a
small tinge of ahankAram is detrimental to the nature of jIvAthmA and he should
be simply and fully surrendered to bhagavAn and give up any thought of sva
svAthathriyam (independence).
 Finally, he shows pArathanthriyam - that state of being totally dependent to

bhagavAn and existing purely for the pleasure of bhagavAn alone.
Once such state of pArathanthriyam is established it will automatically lead to our total
dependence and service to bhAgavathas who are dear to bhagavAn. This is explained
by thirumangai AzhwAr in periya thirumozhi 8.10.3 that "My dear Lord of

thirukkaNNapuram! After understanding the meanings of thirumanthram
(ashtAksharam), I have understood that I am an eternal servant of your servants
(bhAgavathas)". These words (and the same principle) are highlighted by piLLai
lOkAchAryar in mumukshuppadi 89th sUthram and mAmunigaL explains that, once the
jIvAthmA's ahankAram (considering body as soul) and mamakAram (considering
oneself independent) are gone, one will manifest the ultimate state of being subservient
to bhagavAn - that is being a servant of bhagavAn's devotees. Thus bhagavAn
transforms the most ignorant jIvAthmA (who had no faith in sAsthram) into the highest
stage of being one who is totally surrendered to bhAgavathas.
123. dhivyamangaLa vigrahamum, vigrahaguNangaLum, dhivyAthmasvarUpamum,

svarUpa guNangaLum nithyamuktharkku prApyamAnAppOlE, mumukshuvAy
prapannanAna ivvathikArikku dhvaya sarIramE prApyamAyirukkumiRE.
஡றவ்஦஥ங்கப ஬ிக்஧யப௃ம், ஬ிக்஧யகு஠ங்களும்,

஡றவ்஦ரத்஥ஸ்஬பைதப௃ம், ஸ்஬பைத கு஠ங்களும் ஢றத்஦ப௃க்஡ர்க்கு
ப்஧ரப்஦஥ரணரப்ஶதரஶன, ப௃ப௃க்ஷள஬ரய் ப்஧தந்஢ணரண இவ்஬஡றகரரிக்கு
த்஬஦ ெரீ஧ஶ஥ ப்஧ரப்஦஥ர஦ிபேக்கு஥றஶந.
mumukshu = one who desires mOksham; The nithyas and mukthas aim and long for
bhagavAn's
 divine form,
 auspicious qualities relating to his divine body like saukumAryam (tender nature),
saundharyam (part-by-part beauty), lAvaNyam (overall beauty), saugandhyam
(divine bodily fragrance), yauvanam (youth), etc
 as said in "eNNum ponnuruvAy" - bhagavAn's dhivyAthma svarUpam (true

nature) and
 auspicious qualities relating to his svarUpam like gyAnam (knowledge), shakthi

(power), etc
Similarly, one who has surrendered to bhagavAn in this world, should always aim for
dhvaya mahA manthram (and its meaning).
Translator's note: Our AchAryas are fully attached to dhvaya mahA manthram. Of the

rahasya thrayams (3 confidential matters), thirumanthram is most pleasing to sAsthram
(since it clearly reveals the relationship between jIvAthmA and paramAthmA), charama
slOkam is most pleasing to bhagavAn (since it clearly establishes that bhagavAn is the
only upAyam) and dhvaya mahA manthram is most pleasing to AchArya (since it
explicitly reveals that pirAtti is the purushakAram, bhagavAn is the upAyam, they both
are together always and we surrender to the lotus feet of bhagavAn to pray for eternal
kainkaryam to emperumAn and pirAtti together).
srI ranganAtha instructed emperumAnAr to stay in srIrangam with constant recital of

dhvaya mahA manthram and constant meditation of its meanings (highlighted by srI
rAmAnuja himself in gadhya thrayam).
piLLai lOkAchAryar identifies "japthavyam guruparamparaiyum dhvayamum" in

srIvachana bhUshaNa dhivya sAsthram - this is already explained in detail in 120th
entry.
maNavALa mAmunigaL fully demonstrated this principle in his life. Let us see that to
understand this most important principle clearly and firmly.
In pUrva dhinacharyai, dhEvarAja guru (eRumbi appA) documents the divine activities
of maNavALa mAmunigaL. In the 9th slOkam, he highlights as follows:
manthra rathna anusandhAna santhatha spurithAdharam

thadharththa thathva nidhyAna sannadhdha pulakOdhgamam
஥ந்த்஧ ஧த்஢ அத௃மந்஡ர஢ மந்஡஡ ஸ்புரி஡ர஡஧ம்

஡஡ர்த்஡ ஡த்஬ ஢றத்஦ர஢ மந்஢த்஡ புனஶகரத்க஥ம்
Simple translation: mAmunigaL's lips are constantly reciting dhvaya mahA manthram
(which is called the manthra rathanm - gem among manthrams). His body is manifesting
divine reactions due to constant meditation of the meanings of dhvayam (which is
nothing but thiruvAimozhi).
nAyanAr identifies that thiruvAimozhi is nothing but full explanation of dhvya mahA
manthram. This is highlighted in AchArya hrudhayam chUrNikai 210.
dhvayArththam dhIrgga charaNAgathi enRathu sArasangrahaththilE.
த்஬஦ரர்த்஡ம் ஡ீர்க்க ெ஧஠ரக஡ற ஋ன்நது மர஧மங்க்஧யத்஡றஶன.
The most merciful mAmunigaL explains in the vyAkyAnam that the ten principles that
are explained in dhvayam (sriya:pathithvam, purushakArathvam, etc) are fully and
clearly elaborated in thiruvAimozhi as well. mAmunigaL goes on to fully reproduce the
sAra sangraham grantham of piLLai lOkAchAryar (so that we dont even have the
trouble of searching for that grantham, opening it and reading it separately) - this is the
ultimate manifestation of compassion (in making it as simple as possible to the readers)
and integrity (fully depending on pUrvAchAryas works).
124. bhagavath vishayaththilE nenjai vaiththanubhavikkaiyE yAthraiyAnavanukku

anyaparanAnavan oppAgappOrumO.
தக஬த் ஬ி஭஦த்஡றஶன வ஢ஞ்ஷெ ஷ஬த்஡த௃த஬ிக்ஷகஶ஦

஦ரத்ஷ஧஦ரண஬னுக்கு அந்஦த஧ணரண஬ன் ஒப்தரகப்ஶதரபேஶ஥ர.

emperumAnAr and embAr
A person who is constantly engaged in relishing bhagavAn's nature, name, form,

auspicious qualities, etc can not be compared in any way to a person who is taken
shelter of dhEvathAntharams (other dhEvathas).
Translator's note: A bhAgavatha is contantly engaged in glorifying bhagavAn. In

bhagavath gIthA, krishNa highlights in 10.9 that "My devotees constantly remember me,
they hold me as their life breath and discuss my activities amongst each other. By such
discussions of my divine activities constantly, they (both the speakers and the listeners)
derive great satisfaction and pleasure". In 9.14 he identifies:
sathatham kIrthayanthO mAm yathanthas cha dhruda vrathA:

namasyanthas cha mAm bhakthyA nithyayukthA upAsathE
ம஡஡ம் கல ர்த்஡஦ந்ஶ஡ர ஥ரம் ஦஡ந்஡ச் ெ த்பேட வ்஧஡ர:

஢஥ஸ்஦ந்஡ச் ெ ஥ரம் தக்த்஦ர ஢றத்஦ப௅க்஡ர உதரமஶ஡
My devotees are constantly engaged in singing my glories. They are firmly situated in
me. They engage in constantly worshipping me and always long for my association.
Such devotees are so great and cannot be compared to any ordinary persons who are
behind other dhEvathas for petty benefits.
In thiruvAimozhi 4.5.8, nammAzhwAr declares "iniyAvar nigar agalvAnaththE?"

(இணி஦ர஬ர் ஢றகர் அகல்஬ரணத்ஶ஡?) - AzhwAr being overwhelmed at
emperumAn's love and affection towards him and proclaims even in srIvaikuntam
(parampadham) there is no one like him to glorify emperumAn. embAr, after enjoying

the divine form of emperumAnAr, declares that "illai enakku ethir.." (இல்ஷன ஋ணக்கு
஋஡றர்) - no one is more fortunate than me in having the grace of emperumAnAr. This is
why madhurakavi AzhwAr fully glorifies nammAzhwAr in kaNNinuN chiruthAmbu and
thiruvarangathu amudhanAr fully glorifies emperumAnAr and establish that
bhAgavathas are incomparable. They establish that bhAgavathas are even greater
(more merciful, etc) than bhagavAn himself, what to speak of dhEvathAntharaparars
(ones who worship other dhEvathas).
125. Akinchanyamum svarUpamum prapaththikku parikaramiRE.
ஆகறஞ்ெந்஦ப௃ம் ஸ்஬பைதப௃ம் ப்஧தத்஡றக்கு தரிக஧஥றஶந.
nAthamuni - ALavandhAr, kAttu mannAr kOil. ALavandhAr demonstrated Akinchanyam

fully
Akinchanyam = absolute destitution (without having anything); svarUpam = true nature

(that the AthmA is totally for bhagavAn's service); prapathi - the act of praying to

bhagavAn to be our upAyam (means). Absolute destitution and following our true nature
are subsidiary aspects of being surrendered to bhagavAn.
Translator's note: To accept bhagavAn else as the total refuge, one must first
understand that one does not have anything on ones own to accomplish the ultimate
goal. nammAzhwAr identifies this principle in thiruvAimozhi 5.7.1 - "nORRa nOnbilEn
nuNNarivilEn..." (ஶ஢ரற்ந ஶ஢ரன்திஶனன் த௃ண்஠ரி஬ிஶனன்...) - I dont have
karma yOgam and I dont have gyAna yOgam (and naturally no bhakthi yOgam as well),
but I am fully dependent on you to protect me. This same principle is explained by
ALavandhAr in sthOthra rathnam slOkam 22 - "na dharmanishttOsmi na chAthmavEdhI
na bhakthimAn..." (஢ ஡ர்஥஢றஷ்ட்ஶடரஸ்஥ற ஢ ெரத்஥ஶ஬஡ீ ஢ தக்஡ற஥ரன்...) - I dont
have karmayOgam, gyAna yOgam and bhakthi yOgam ... I am fully surrendered unto
your lotus feet only.
Also, one should understand that the true identity of jIvAthmA is being fully dependent
on bhagavAn alone. For prapathi, these two principles are subsidiary.
126. iruvarumAna chErththiyilEyiRE ivanadimai cheyvathu. achchErththi thannaiyEyiRE

ivanupAyamAgap paRRuvathum. iththAl solliRRAgiRathu nithyaprApyathvamiRE.
nithyApUrvavishayamiRE nithyaprApyamAga vallathu.
இபே஬பே஥ரண ஶெர்த்஡ற஦ிஶன஦ிஶந இ஬ணடிஷ஥ வெய்஬து. அச்ஶெர்த்஡ற

஡ன்ஷணஶ஦஦ிஶந இ஬னுதர஦஥ரகப் தற்று஬தும். இத்஡ரல்
வெரல்னறற்நரகறநது ஢றத்஦ப்஧ரப்஦த்஬஥றஶந. ஢றத்஦ரபூர்஬஬ி஭஦஥றஶந
஢றத்஦ப்஧ரப்஦஥ரக ஬ல்னது.

jIvAthmA's ultimate aim is to serve the divine couple (pirAtti and perumAL) as identified
in "srImathE nArAyaNAya nama:". jIvAthmA approaches bhagavAn as the upAyam
when the divine couple is together as identified in "srIman nArAyaNa charaNau
charaNam prapadhyE". From this, it is established that, the eternal benediction for the
jIvAthmA is to serve the divine couple eternally. That which is apUvam
(unprecedented/uncomparable - fully relishable) must be the ultimate goal.
Translator's note: emperumAn and pirAtti are always together. nammAzhwAr quotes
pirAtti's words in thiruvAimozhi 6.10.10 - "agalagillEn iRaiyum" (அகனகறல்ஶனன்
இஷநப௅ம்) - Not even for a moment, I can think of leaving the divine chest of srIman
nArAyaNan - says pirAtti. Just like it is most appropriate for a child to serve the parents
together, it is appropriate for the jIvAthmA to serve perumAL and pirAtti together. This
principle is beautifully explained by piLLai lOkAchAryar in mumukshuppadi dhvaya
prakaraNAm while explaining the "srImathE" sabdham in the second part of dhvaya
mahA manthram. Let us quickly see the meanings of that section here through the
wonderful vyAkyAnam of mAmunigaL:
 sUthram 165 - srImathE means - one (perumAL) who is always with pirAtti.
 sUthram 166 - When bhagavAn is upAyam, pirAtti is purushakAram; When

bhagavAn is the prApyam (goal), pirAtti is also part of that goal and she will
enhance/nourish the kainkaryam performed by the jIvAthmA.
o In the first part of dhvaya mahA manthram, pirAtti's purushakArathvam

(recommendation) is explained. When bhagavAn sees the defects of
jIvAthmA, pirAtti recommends to him that he should only see the act of the

jIvAthmA in approaching him and should let his mercy take precedence
over the defects of the jIvAthmA. Thus she pacifies bhagavAn and
convinces him to accept the jIvAthmA.
o In the second part of dhvaya mahA manthram, pirAtti is explained as part

of the goal along with bhagavAn. She also encourages jIvAthmA to
perform kainkaryams and when the jIvAthmA engages in such
kainkaryam, she highlights that to bhagavAn and brings more joy to him.
 sUthram 167 - Here, whatever is explained in thirumanthram as kainkaryam (in

"nArAyaNAya") is explained in detail. In thirumanthram, bhagavAn's relationship
with pirAtti is implicit only. But here it is explicitly explained in detail.
 sUthram 168 - iLaya perumAL (lakshmaNan) highlights that he wants to serve to

the pleasure of both pirAtti and perumAL and performed the same. This is the
proper conduct for a srIvaishNava - to perform kainkaryam to both perumAL and
pirAtti together.
 sUthram 169 - jIvAthmA's servitude is fulfilled and relished in presence of the

divine couple. Just like a child's service to both the mother and father is truly
relishable, jIvAthmA's service to pirAtti and bhagavAn is also truly relishable.
127. ivanudaiya aparAdhakAlam pArththirunthu prathipaththi paNNugaikku avanukku

avagAsamillai - avaL kUda irukkaiyAlE.
இ஬னுஷட஦ அத஧ர஡கரனம் தரர்த்஡றபேந்து ப்஧஡றதத்஡ற தண்ணுஷகக்கு

அ஬னுக்கு அ஬கரெ஥றல்ஷன - அ஬ள் கூட இபேக்ஷக஦ரஶன.

pirAtti protecting kAkAsuran from the wrath of srI rAma
Iswaran does not have the opportunity to contemplate the defects of jIvAthmA and
punish him. As pirAtti is always with him, she promptly protects the jIvAthmA from being
punished by bhagavAn. prathipathi - contemplation.
Translator's note: pirAtti is very concerned about jIvAthmAs. She is always looking out
for the well-being of the same. Thus, She ensures that bhagavAn does not become
angry seeing the defects of the jIvAthmA and punish him according to sAsthram. She
brings the compassion out of bhagavAn's heart and ensures that the jIvAthmA is
accepted/protected by bhagavAn. This aspect of pirAtti is called "purushakAram". This
principle of purushakAram is explained in detail by piLLai lOkAchAryar in
mumukshuppadi in dhvaya prakaraNam in a very detailed manner. Let us see some
aspects of that section through the wonderful vyAkyAnam of mAmunigaL:
 sUthram 127 - bhagavAn's heart is always cool and soothing like a moon. But
when he sees the offenses committed by the jIvAthmA, he becomes angry (since
he is obliged to do that per sAsthram). In such cases, he becomes pacified by
the words and acts of pirAtti.
 sUthram 128 - Her recommendation is infallible - it will always work due to two
reasons. Since she has true concern for her children (all jIvAthmAs) with a

motherly affection and since she is the divine consort of bhagavAn and is very
dear to bhagavAn - bhagavAn will always listen to her words.
 sUthram 129 - hanumAn was very angry with the rAkshasis who tortured sIthA
pirAtti after the vanquishing of rAvaNa. But pirAtti convinces him to change his
mind and asks him to show mercy on those rAkshasis. If she can convince
hanumAn, what is the difficulty for her in convincing bhagavAn who is so
attached to her.
 sUthram 135 - Because of her presence with srI rAma, kAkAsuran was
protected; Due to her absence, rAvaNan was killed.
128. veRumaiyum svarUpamum iraNdum prapaththikku parikaramiRE.
வ஬றுஷ஥ப௅ம் ஸ்஬பைதப௃ம் இ஧ண்டும் ப்஧தத்஡றக்கு தரிக஧஥றஶந.
Same as 125th entry.
129. adhikArisvarUpamAvathu ananyagathithvamum, prApyaruchiyum,

svarUpaprakAsamum engiRa ivaiyiRE.
அ஡றகரரிஸ்஬பைத஥ர஬து அ஢ந்஦க஡றத்஬ப௃ம், ப்஧ரப்஦பேெறப௅ம்,

ஸ்஬பைதப்஧கரெப௃ம் ஋ன்கறந இஷ஬஦ிஶந.
The true nature of an adhikAri (one who is qualified) must have the following attributes:
accepting bhagavAn as the only refuge (and thus having no other refuge), having
attachment towards kainkaryam to bhagavAn, manifesting the true nature of self (i.e.,
exhibiting that he is a true servant of bhagavAn).
Translator's note: Here 3 points are identified as the qualities that are required in a
prapanna (one who is surrendered to bhagavAn). Let us see them briefly:
 ananyagathithvam - accepting that there is no other refuge. One must fully

surrender to bhagavAn and have no other attachment. When bhagavAn sees
that the person is attached to any other dhEvatha or ones own svAthanthriyam
(independence), he lets the person go through the cycle of karmA through such
other upAyams and worshipping of such dhEvathas. Often we hear "saNappanAr
kaNda brahmAsthram pOlE" (ெ஠ப்தணரர் கண்ட ப்஧ஹ்஥ரஸ்த்஧ம்

ஶதரஶன) - when some one is tied down by brahmAsthram, if that person is tied
with any other rope, the brahmAsthram will give up and leave its hold. Similarly, a
person surrendered to bhagavAn should not engage in any other dhEvatha or
sva svAthanthriyam (ones own independence). piLLai lOkAchAryar has written a
separate rahasya grantham called "prapanna parithrANam" which explains that
except bhagavAn no one else can protect us.
 prApya ruchi - to be a prapanna, one must have the desire to reach bhagavAn
and serve him. This is highlighted by our pUrvAchAryas as "ichchaiyE
adhikAram" (இச்ஷெஶ஦ அ஡றகர஧ம்) - one must certainly have the desire. This
is why emperumAnAr established many AchAryas and instructed them to give
this divine knowledge to every one who has the desire. This is explained by
mAmunigaL in upadhEsa rathina mAlai "OrAN vazhiyAi upadhEsiththAr munnOr
ErAr ethirAsar innaruLAl pArulagil AsaiyudaiyOrkkellAm kUrum..." (ஓ஧ரண்
஬஫ற஦ரய் உதஶ஡ெறத்஡ரர் ப௃ன்ஶணரர் ஌஧ரர் ஋஡ற஧ரெர் இன்ணபேபரல்
தரபேனகறல் ஆஷெப௅ஷடஶ஦ரர்க்வகல்னரம் கூறும்...) - Out of his
overwhelming compassion, emperumAnAr ordered that this divine knowledge is
revealed to the ones who have the desire.
 svarUpa prakAsam - one must manifest the understanding of ones

understanding of the true nature of self. It is said in sAsthram that
"akinchithkarasya sEshatva anupapaththi:" - it is the nature of the jIvAthmA to
serve bhagavAn, if such service is not manifested, then such jIvAthmA loses its
identity itself.
130. thrividha chEthanaraiyum mAthruthva prayukthamAga niyamikkum. Iswaranai

praNayithva nibhandhanamAga niyamikkum.
த்ரி஬ி஡ ஶெ஡஢ஷ஧ப௅ம் ஥ரத்பேத்஬ ப்஧ப௅க்஡஥ரக ஢ற஦஥றக்கும். ஈச்஬஧ஷண

ப்஧஠஦ித்஬ ஢றதந்஡஢஥ரக ஢ற஦஥றக்கும்.
chEthanas (jIvAthmAs) are of 3 categories - bhadhdha (jIvAthmAs bound in this world),

mukthas (ones who were bound before but are free now and are in paramapadham)
and nithyas (eternally free and are in parampadham). pirAtti controls all jIvAthmAs with
a motherly attitude. pirAtti controls bhagavAn being a loving wife.
Translator's note: pirAtti has the responsibility of reforming/controlling both jIvAthmAs

and emperumAn. She controls the nithyas and mukthas and guides/directs them in their
service to bhagavAn. She reforms the bhaddhas through her compassion and guides
them towards bhagavAn. She controls bhagavAn through her relationship as the divine
consort and guides him to protect the jIvAthmAs by pacifying his anger towards them.
This principle is explained by piLLai lOkAchAryar in srI vachana bhUshaNa dhivya
sAsthram while explaining the principle of purushakAram. Let us see some of those
sUthrams here:
 sUthram 11 - She reforms both bhadhdha chEthanas (bound souls) and

bhagavAn through her instructions.
 sUthram 12 - Through her instructions - the binding for karmA for both bhagavAn
and bhadhdhAthmAs will be destroyed. jIvAthmA is bound to enjoy the fruits of
his karmA. bhagavAn is bound to give the fruits of the jIvAthmAs karmA. Through
her instructions she breaks both the bindings by kindling the compassion of
bhagavAn to come to the forefront to ignore the karmAs of the jIvAthmA.
 sUthram 13 - When the jIvAthmA is not reformed by her instructions, she

showers her mercy on the jIvAthmA and purifies him through her mercy. When
bhagavAn's heart is not changed by her instructions, she manifests her divine
beauty and mesmerizes him with that and immediately controls him for the well-
being of the jIvAthmA.

nampiLLai - srIperumbUthUr
131. ivargaLaith thaniththaniyE paRRinArkku svarUpa vinAsamiRE. mithunamE

udhdhEsyamenRiruppArkku svarUpa ujjIvanamiRE.
இ஬ர்கஷபத் ஡ணித்஡ணிஶ஦ தற்நறணரர்க்கு ஸ்஬பைத ஬ி஢ரெ஥றஶந. ஥றது஢ஶ஥

உத்ஶ஡ச்஦வ஥ன்நறபேப்தரர்க்கு ஸ்஬பைத உஜ்ஜீ஬஢஥றஶந.

One who approaches pirAtti and perumAL separately will completely be destroyed of
their true nature (identity as servant of bhagavAn). One who approaches the divine
couple with service to them together as the goal, will be fully established in their true
nature and be uplifted.
Translator's note: This principle is beautifully observed in srI rAmAyaNam. sUrpaNakA
wanted to enjoy srI rAma separately (and tried to harm sIthA pirAtti in the process) - she
lost her nose and ears. rAvaNa wanted to enjoy sIthA pirAtti separately - he was killed
by srI rAma in the end. But vibhIshaNAzhwAn understood the principle of serving sIthA
pirAtti and srI rAma and approached srI rAma with pure heart. Thus he ended up being
the object of the mercy of the divine couple and fully engaged in srI rAma kainkaryam.
This is why AzhwArs always glorified pirAtti's association with emperumAn and they
always approached emperumAn with the purushakAram of pirAtti. Our AchAryas also
established the same principle fully. As seen in the 130th entry, it is because of this
reason, they had great attachment to dhvaya mahA manthram which facilitates
surrendering to bhagavAn through pirAtti and praying for service to the divine couple.
In thiruvAimozhi 9.2.1, "paNdai nALAlE" (தண்ஷட ஢ரபரஶன) pAsuram,

nammAzhwAr identifies how bhagavAn's grace took effect on him through the
purushakAram of pirAtti. nampiLLai in his eedu vyAkyAnam, identifies a wonderful
aspect. He says "The one who approaches bhagavAn through the purushakAram of

pirAtti and is blessed by bhagavAn, will be very attached to dhivya dhEsams which are
most dear to bhagavAn himself and will serve there tirelessly with great bliss". This is
what is called "ujjIvanam" (upliftment) by our pUrvAchAryas - serving archAvathAra
emperumAns and dhivya dhEsams with full love and devotion is what they considered
their life breath.
132. "vazhuvilAvadimai cheyya vENdum nAm" enRadhiRE nilaininRa svarUpam.

anuvarththanamAnadhiRE paramArththamAvathu.
"஬ழு஬ினர஬டிஷ஥ வெய்஦ ஶ஬ண்டும் ஢ரம்" ஋ன்ந஡றஶந ஢றஷன஢றன்ந

ஸ்஬பைதம். அத௃஬ர்த்஡஢஥ரண஡றஶந த஧஥ரர்த்஡஥ர஬து.
The true nature of jIvAthmA is to serve bhagavAn in all possible ways without any
break. True goal is that which stays permanently.
Translator's note: dhvaya mahA manthram has two parts. In the first part, we accept
srIman nArAyaNan's lotus feet as the upAyam (means/process) through the
purushakAram (recommendation) of pirAtti. In the second part, we pray for eternal
service to the divine couple exclusively for emperumAn's pleasure. nammAzhwAr
demonstrated the two parts of dhvaya mahA manthram in thiruvAimozhi beautifully. He
demonstrated the first part of sharaNAgathi in 6.10 padhigam - "ulagamuNda peruvAyA"
(உனகப௃ண்ட வதபே஬ர஦ர), where in the 10th pAsuram "agalagillEn iRaiyum enRu"
(அகனகறல்ஶனன் இஷநப௅ம் ஋ன்று), he surrenders to emperumAn through the
purushakAram of pirAtti. In thiruvAimozhi 3.3 padhigam "ozhivil kAlamellAm"
(ஒ஫ற஬ில் கரனவ஥ல்னரம்), 1st pAsuram "ozhivil kAlamellAm vudanAy manni
vazhuvilAvadimai cheyya vENdum" (ஒ஫ற஬ில் கரனவ஥ல்னரம் உடணரய் ஥ன்ணி

஬ழு஬ினர஬டிஷ஥ வெய்஦ ஶ஬ண்டும்), he prays for eternal service to pirAtti and
emperumAn following in the footsteps of iLayaperumAL (lakshmaNa) who always
served sIthA pirAtti and perumAL (srI rAma). So the goal is to serve bhagavAn eternally.
Unlike the worldly pleasures which are temporary and insignificant, service to bhagavAn
in paramapadham is permanent and most blissful - that is why sAsthram, AzhwArs and
AchAryas - unanimously declare that we should be fully focussed on achieving the true
goal - eternal kainkaryam to bhagavAn.
133. Isvaranai ozhinthAradangalum thAngaL uLarAnapOthu rakshakamAga

abimAniththu Abaththu vanthavARE ivargaLaik kAttikkoduththu thanthAmaikkoNdu
thappuvargaL.
ஈச்஬஧ஷண ஒ஫றந்஡ர஧டங்கலும் ஡ரங்கள் உப஧ரணஶதரது ஧க்ஷக஥ரக

அதி஥ர஢றத்து ஆதத்து ஬ந்஡஬ரஶந இ஬ர்கஷபக் கரட்டிக்வகரடுத்து
஡ந்஡ரஷ஥க்வகரண்டு ஡ப்பு஬ர்கள்.
dhEvathAs other than sarvEsvaran will accept service from their devotees until there is
any danger for themselves or the devotees. As soon as there is any danger, they will
guide their devotees to bhagavAn and they will escape from there.
Translator's note: gajEndhra mOksham is a well-known incident. When gajEndran

called out for the cause of all causes to rescue him, all other dhEvathas stepped aside
and waited for srIman nArAyaNa to arrive and rescue him. nammAzhwAr identifies
mArkkaNdEya rishi's charithram in 3 places in thiruvAimozhi itself (4.10.8, 5.2.7 and
7.5.7). nammAzhwAr highlights that when mArkkaNdEyan was in trouble, rudhran first
helps him by the mercy of srIman nArAyaNan. nampiLLai also highlights in his
vyAkyAnam that when mArkkaNdEya rishi wanted mOksham, rudhran says "I am also
suffering in this samsAram like you, let us go to mukundhan (bestower of mOksham)
together and pray for mOksham since the he is the only one who can give us eternal
protection". piLLai lOkAchAryar has written a separate rahasya grantham named
"prapanna parithrANam" which establishes that bhagavAn is the only one who can
protect us. He himself highlights this in his mumukshuppadi sUthram 39 "'Isvaranai
ozhinthavargaL rakshakarallar' ennumidam prapanna parithrANaththilE sonnOm"
('ஈச்஬஧ஷண ஒ஫றந்஡஬ர்கள் ஧க்ஷக஧ல்னர்' ஋ன்னு஥றடம் ப்஧தந்஢
தரித்஧ர஠த்஡றஶன வெரன்ஶணரம்) - I have explained in prapanna parithrANam that
"No one other than bhagavAn can give protect us".
134. sarvAvasthaiyilum thannai azhiyamARiyAyinum AsritharakshaNam paNNuvan.
மர்஬ர஬ஸ்ஷ஡஦ிலும் ஡ன்ஷண அ஫ற஦஥ரநற஦ர஦ினும் ஆச்ரி஡஧க்ஷ஠ம்

தண்ணு஬ன்.
bhagavAn will protect his devotees even at the cost of minimizing his own glories at all
times.

Translator's note: bhagavAn gives up his glories (in the end that leads to his glories
only) to protect his devotees and fulfill their vows. Let us see a few examples here.
 bhIshma pithAmaha (who is a devoted to emperumAn) took a vow that he will

ensure that krishNa takes up a weapon during the battle. krishNa had earlier
himself taken a vow that he will not take a weapon during the battle. But to fulfill
his devotees vow, he gives up his own vow and takes up the wheel of a chariot to
attack bhIshma when bhIshma continuously attacks arjuna - though he does not
end up using the wheel (he only does that to fulfill bhIshma pithAmaha's vow).
 piLLai lOkAcharyar highlights in srIvachana bhUshaNa dhivya sAsthram that
mahAbhAratham clearly reveals the glories of kaNNan emperumAn because he
assumed the roles of upAyam and purushakAram on himself. dhraupathi is totally
devoted to krishNa. pAndavas too are very attached to krishNa - yet dhraupathi's
loving devotion towards krishNa is uncomparable. In sUthram 22, he identifies
that krishNa took up the role of dhUthan (messenger - which is considered as not
a dignified role), became the charioteer of arjuna and performed gIthA
upadhEsam to arjuna - to protect dhraupathi. If pANdavas are to be vanquished,
ultimately draupathi will be the sufferer.
135. Asrithan thappinAlum thAn poRuththu rakshippan.
ஆச்ரி஡ன் ஡ப்திணரலும் ஡ரன் வதரறுத்து ஧க்ஷறப்தன்.

Even if his devotees ignore bhagavAn, he patiently protects them with care.
Translator's note: bhagavAn always accompanies jIvAthmAs as antharyAmi

emperumAn. In mumukshuppadi thirumanthra prakaraNam, while explaining nArAyaNa
sabdham, two aspects are revealed by piLLai lOkAchAryar. sUthram 100 highlights the
following principle as explained by mAmunigaL in his precise commentary - By being
the AdhAram (substratum) for all entitites - his parathvam (supremacy) is revealed and
by being the antharyAmi (in-dwelling soul) of all entities - his saulabhyam
(simplicity/compassion) is revealed. In sUthrams 103, it is highlighted that emperumAn
will look out for us even when turn away from him. In sUthram 104, it is highlighted that,
just like a caring mother will always be patient with the child and even if the child is
going astray, she will try to help him - bhagavAn always stays with us as our antharyAmi
and guides us properly even if we are not willing to accept him.
snEham means love towards dependents. bhakthi means love towards superiors. In the
next two sUthrams, snEham and bhakthi are explained with example.
136. perumALai ozhiya chellAmai piRanthu vyathirEgaththilE mudiyum chakravarththi

nilai - snEham.
வதபே஥ரஷப ஒ஫ற஦ வெல்னரஷ஥ திநந்து வ்஦஡றஶ஧கத்஡றஶன ப௃டிப௅ம்

ெக்஧஬ர்த்஡ற ஢றஷன - ஸ்ஶ஢யம்.

Real snEham (friendly affection) will lead to unbearable sorrow in separation -
utltimately leading to giving up once own life in such separation. Example: dhasaratha
chakkaravarthi gave up his life in separation of his dear son srI rAma.
Translator's note: dhasaratha had great attachment towards srI rAma. srI rAmA himself
proclaims that he likes to be identified as the son of dhasaratha. When srI rAma left for
vanavAsam (living in forest), dhasaratha was unable to bear the separation and shortly
he gave up his life due to unbounded sorrow. kulasEkara AzhwAr beautifull brings out
the mood of dhasaratha in his perumAL thirumozhi 9th padhigam. In this padhigam,
AzhwAr cries out and manifests the same feelings as dhasaratha felt in separation of srI
rAma. Of the many qualities that are identified for the pure nature of soul, unable to bear
the separation from emperumAn is identified as an important quality and dhasaratha
chakkaravarthi demonstrated that in his life.
137."nil" enna, "kurushva" ennumpadiyAy muRaiyaRinthu paRRina iLaiyaperumAL nilai

- bhakthi.
"஢றல்" ஋ன்ண, "குபேஷ்஬" ஋ன்னும்தடி஦ரய் ப௃ஷந஦நறந்து தற்நறண

இஷப஦வதபே஥ரள் ஢றஷன - தக்஡ற.

When srI rAma started to go to forest, iLaya perumAL (lakshmaNa) followed too. When
srI rAma asked lakshmaNa to stop and not follow him, lakshmaNa performed total
surrender to srI rAma and requested him to engage him in his service at all times in all
ways. This state of lakshmaNa is bhakthi (unbounded affection with reverence).
Tranlator's note: In srIvachana bhUshaNa dhivya sAsthram, piLLai lOkAchAryar

highlights iLaya perumAL (lakshmaNa) as the ideal servitor of emperumAn.
 In sUthram 80, while explaining the ideal examples for upEyam (performing
kainkaryam) - lakshmaNa is identified as the first person. Since lakshmaNa is the
incarnation of Adhi sEshan (serpent bed - the first and foremost servitor) - he is
totally focussed on serving emperumAn.
 In sUthram 83 his glories are nicely revealed. Just like a hungry person will want
to eat the food that is cooked already and also the food that is being cooked,
when srI rAma decided to go to the forest, iLaya perumAL said to srI rAma that
he cannot bear the separation from him and surrendered unto him saying "I want
to serve you and serve you always; you have to order me to perform all services
for you and sIthA pirAtti". He went along with perumAL and pirAtti to the forest
and served him without taking any rest. After returning from the exile, during he
coronation of srI rAma, lakshmaNa held the reverential umbrella (which is held
for kings, etc) on one hand and held the fan in another hand and served srI
rAma. Since he was constantly engaged in service during srI rAma's exile, he
was not satisfied with just doing one or two services - he always wanted to serve
in as many possible ways.
138. rakshyavarggaththinudaiya rakshaNam oru thalaiyAnAl, thAn thannaip pENAthE

nOkkum Ascharya bhUthanAnavanudaiya thiruvadigaLaiyallathu paRRuvarO.

஧க்ஷ்஦஬ர்க்கத்஡றனுஷட஦ ஧க்ஷ஠ம் ஒபே ஡ஷன஦ரணரல், ஡ரன் ஡ன்ஷணப்
ஶத஠ரஶ஡ ஶ஢ரக்கும் ஆச்ெர்஦ பூ஡ணரண஬னுஷட஦ ஡றபே஬டிகஷப஦ல்னது
தற்று஬ஶ஧ர.
bhagavAn has utmost concern and care towards jIvAthmAs and protects them even at
the cost of minimizing his own position. Would anyone surrender to anything other than
such magnanimous emperumAn's lotus feet?
Translator's note: As we have already seen in entries 134 and 135, bhagavAn is always
concerned about all jIvAthmAs and helping them. Once this is understood, the
jIvAthmAs will naturally surrender unto the lotus feet of srIman nArAyaNan only.
bhagavAn is identified as svArAdhanan - very easily pleased and very easily
worshippable. This principle of taking shelter of bhagavAn's lotus feet is well established
in sAsthram. Also, when taking shelter of bhagavAn, we do it at his lotus feet, because
his lotus feet are the most dependable. nammAzhwAr, in thiruvAimozhi 1.2.10 guides
the jIvAthmAs to take shelter of the most glorious srIman nArAyaNan's most
dependable lotus feet - "vaNpugazh nAraNan thiN kazhal sErE" (஬ண்புகழ் ஢ர஧஠ன்
஡றண் க஫ல் ஶெஶ஧). thiN means very strong/stable - once we hold on to those lotus
feet, we will never fall down from that position. piLLai lOkAchAryar, in mumukshuppadi,
while explaining the first part of dhvaya mahA manthram, in sUthram 146 says
"pirAttiyum avanum vidilum thiruvadigaL vidAthu; thiNkazhalAyirukkum" ( தி஧ரட்டிப௅ம்
அ஬னும் ஬ிடிலும் ஡றபே஬டிகள் ஬ிடரது; ஡றண்க஫னர஦ிபேக்கும்) - Even if
pirAtti (who is most merciful) and perumAL (who is the most compassionate) give up on

us, the lotus feet of emperumAn will not let us go - they will always protect us. So, the
ones who understand these principles, will naturally take shelter of bhagavAn's lotus
feet. In the next sUthram, piLLai lOkAchAryar identifies, just like new-born baby will
naturally look out for mother's breasts which is the source of sustenance and joy, a
servitor will naturally look for the lotus feet of the master (bhagavAn) which is the source
of the jIvAthmA's sustenance and joy.
139. sravaNa mananangaLthAn dharsanasamAnAkAraththaLavum chenRu niRkumiRE.
ச்஧஬஠ ஥஢஢ங்கள்஡ரன் ஡ர்ெ஢ம஥ர஢ரகர஧த்஡பவும் வென்று ஢றற்கு஥றஶந.
sravaNam means hearing the principles of vEdhAntham from an AchAryan. mananam

means establishing such principles in ones heart firmly. These two will lead to bhakthi
which will ultimately facilitate the vision of bhagavAn.
Translator's note: In bruhadhAraNyaka upanishadh, it is said that "dhrashtavya:

srOthavya: manthavya: nidhi dhyAsithavya:" (த்஧ஷ்டவ்஦: ச்ஶ஧ர஡வ்஦: ஥ந்஡வ்஦:
஢ற஡ற த்஦ரமற஡வ்஦:) - constant hearing, meditating on what is heard and full/deep
engagement of mind in the subject matter will lead to manifestation of the divine vision
of bhagavAn in ones heart. dhruva heard about bhagavAn from his mother and went

looking for him in the forest. nAradha muni meets him in the forest and he instructs him
to meditate on bhagavAn using thiru-dhvAdhasAkshari (vAsudhEva manthram). He then
meditated on bhagavAn with single-minded focus. bhagavAn, mercifully appeared in
front of him and blessed him fully. Our pUrvAchAryas fully engaged themselves in
bhagavAth kAlakshEpam and bhagavath kainkaryam and emphasised on constant
meditation of the divine qualities of emperumAn at all times.
140. dhyAnapararAyiruppAr dhyEya vasthuvai vittup puRambE pOvArO.
த்஦ர஢த஧஧ர஦ிபேப்தரர் த்ஶ஦஦ ஬ஸ்துஷ஬ ஬ிட்டுப் புநம்ஶத ஶதர஬ரஶ஧ர.
dhyAnam means meditating on a particular object without any distraction. Can the one
who is in meditation be distracted with anything else?
Translator's note: Once the glories of bhagavAn (dhyEya vasthu - the object of
meditation) are understood, how can one stay from meditation on bhagavAn? In vishNu
sUktham, it is identified that "thadh vishNO: paramampadham sadhA pasyanthi
sUraya:" (஡த் ஬ிஷ்ஶ஠ர: த஧஥ம்த஡ம் ம஡ர தச்஦ந்஡ற மழ஧஦:) - In srIvaikuntam
which is the ultimate abode, the nithyas/mukthas are constantly having the vision of
emperumAn. piLLai lOkAchAryar beautifully explains this principle in mumukshuppadi
sUthram 109.
"kaNNArak kaNdu kazhivathOr kAthaluRRArkkum uNdO kaNgaL thunjuthal"

engiRapadiyE kANbatharkku munbu uRakkamillai. kaNdAl "sadhA pasyanthi" AgaiyAlE
uRakkamillai (கண்஠ர஧க் கண்டு க஫ற஬ஶ஡ரர் கர஡லுற்நரர்க்கும் உண்ஶடர
கண்கள் துஞ்சு஡ல்" ஋ன்கறநதடிஶ஦ கரண்த஡ர்க்கு ப௃ன்பு உநக்க஥றல்ஷன.
கண்டரல் "ம஡ர தச்஦ந்஡ற" ஆஷக஦ரஶன உநக்க஥றல்ஷன).
For the ones who have the extreme desire to see/reach emperumAn, they just cannot
close their eyes and sleep, because their mind will not allow that and will always be
thinking about emperumAn until he is achieved. For the ones who are in
paramapadham, they cannot close their eyes as their mind is constantly enjoying the
divine and auspicious qualities, form, etc., of emperumAn.

141. thAmasa purushargaLOttai sahavAsam sarvEsvaranukku thyAga hEthu.

sathvanishtarOttai sahavAsam Isvaranukku svIkAra hEthu.
஡ர஥ம புபே஭ர்கஶபரட்ஷட மய஬ரமம் மர்ஶ஬ச்஬஧னுக்கு த்஦ரக

ஶயது. மத்஬஢றஷ்டஶ஧ரட்ஷட மய஬ரமம் ஈச்஬஧னுக்கு ஸ்஬கர஧
ீ
ஶயது.
thirumazhisai AzhwAr who is parama sAthvikar (and thus most worshippable)

established clearly that one should avoid dhEvathAntharams at all cost
Contact/association with thAmasic (ignorant) persons will be the cause for emperumAn
to let such persons go astray. Contact/association with sAthvic (fully knowledgable -
srIvaishNavas) persons will be the cause for emperumAn to accept such persons.
Translator's note: emperumAn is guiding every jIvAthmA always. But when the jIvAthmA

does not understand the true nature of the self and associates with ignorant persons
that will be detrimental for the jIvAthmA. dhEvathAntharams are generally categorized
as thAmasa purushas due to their bondage in samsAram and thinking of themselves as
capable of giving benedictions to others. On the other hand, association with
srIvaishNavas (who are pure) is most beneficial since that will lead towards bhagavAn.
thirumazhisai AzhwAr identifies in nAnmugan thiruvanthAdhi 68th pAsuram that

srIvaishNavas would never worship dhEvathAntharams - "thiruvadi than nAmam
maRanthum puRam thozhA mAnthar" (஡றபே஬டி ஡ன் ஢ர஥ம் ஥நந்தும் புநம்
வ஡ர஫ர ஥ரந்஡ர்).
thirumangai AzhwAr explains this principle beautifully in thirukkaNNapuram padhigam in

periya thirumozhi - 8.10.3.
maRRumOr dheyvam uLadhenRu iruppArOdu uRRilEn

uRRadhum un adiyArkku adimai
maRRellam pEsilum nin thiruvettezhuththum
kaRRu nAn kaNNapuraththuRai ammAnE
஥ற்றுஶ஥ரர் வ஡ய்஬ம் உபவ஡ன்று இபேப்தரஶ஧ரடு உற்நறஶனன்

உற்நதும் உன் அடி஦ரர்க்கு அடிஷ஥
஥ற்வநல்னம் ஶதெறலும் ஢றன் ஡றபேவ஬ட்வடழுத்தும்
கற்று ஢ரன் கண்஠பு஧த்துஷந அம்஥ரஶண
Oh, the lord of thirukkaNNapuram! I will not associate with any one who believes that
there is another God than srIman nArAyaNan. After understanding the thirumanthram
(ashtAkshari), I declare that I am servant of your servants.
Here, we can observe that AzhwAr is saying "I will not associate with the devotees of
dhEvathAntharams" - he is not just saying that "I will not associate with
dhEvathAntharams". Similarly, he is saying "I will serve your servants" - he is not just
saying "I will serve you".
In srIvachana bhUshaNam, piLLai lOkAchAryar highlights the glories of srIvaishNavas

very beautifully. In sUthram 221, he says that:
vEdhagap pon pOlE ivargaL pakkal sambhandham.

ஶ஬஡கப் வதரன் ஶதரஶன இ஬ர்கள் தக்கல் மம்தந்஡ம்.
An alchemist carries a material which can convert iron into gold. Just like that,
relationship with bhAgavathas will convert some one from an impure state to a very
pure state and qualify them to receive the grace of bhagavAn.
mAmunigaL also explains the same principle in his upadhEsa rathina mAlai pAsurams
69 and 70. The gist of those pAsurams is:
 pAsuram 69 - Just like when something comes in contact with an object which
has nice fragrance will also develop such fragrance, when some one comes in
contact with srIvaishNavas who are sAthvik in nature, they will also develop such
good qualities.
 pAsuram 70 - Just like when something comes in contact with an object which
stinks will also develop a bad smell, when some one comes in contact with
persons of undesirable qualities, they will also develop such undesirable
qualities.
142. nithyasUrigaL thiraLilE avvOlakkaththin naduvEyirukkum iruppaik kANgaiyiRE

prApyamAgiRathu.
஢றத்஦மழரிகள் ஡ற஧பிஶன அவ்ஶ஬ரனக்கத்஡றன் ஢டுஶ஬஦ிபேக்கும்
இபேப்ஷதக் கரண்ஷக஦ிஶந ப்஧ரப்஦஥ரகறநது.

paramapadhanAthan surrounded by nithya sUris
To fully enjoy the vision of srIman nArAyaNan seated in the blissful maNdapam
(assembly) being served by nithyasUris is the goal to be achieved.
Translator's note: As said in vishNu sUktham "sadhA pasyanthi" (ம஡ர தச்஦ந்஡ற) is

the ultimate goal. bhagavAn's divine form is so beautiful that the nithyasUris/mukthas
cannot take their eyes off him even for a single moment. In paramapadham, everyone is
engaged in enjoying the divine form, auspicious qualities, etc., of emperumAn and
serving him with full affection.
143. svarUpagyAnam piRanthavidaththil svarUpavirOdhiyAga pravarththikkap

pOgAthiRE.
ஸ்஬பைதஜ்ஞரணம் திநந்஡஬ிடத்஡றல் ஸ்஬பைத஬ிஶ஧ர஡ற஦ரக ப்஧஬ர்த்஡றக்கப்

ஶதரகர஡றஶந.

After understanding the true nature of jIvAthmA, he cannot do what is contrary to the
true nature.
Translator's note: svarUpam - true nature. Understanding the true nature of jIvAthmA
means understanding him as athyantha parathanthran (totally dependent entity) of
bhagavAn and also that the jIvAthmA is the in-dwelling soul that is different from body.
svarUpa virOdhi means that which are contradictory to the nature of jIvAthmA and that
which are hurdles in jIvAthmA realizing the true nature and practising the same. Here
one needs to eliminate the following virOdhis:
 dhEhAthma abhimAnam - considering that the AthmA and the body are one and
the same and leading a life that is focussed on the body. This needs to be
elimiated - understading that the jIvAthmA is the soul that is eternal/permanent
and the body is temporary, this can be overcome.
 anya sEshathvam - considering oneself as subervient to other dhEvathas -

jIvAthmA is owned by bhagavAn only. He is thus not to have any servitude

towards any other dhEvathas. By understanding the true nature of bhagavAn as
the owner of all entities, this can be overcome.
 sva svAthanthriyam - considering jIvAthmA as svathanthran (independent). Even

after giving up anya sEshathvam, one may still consider he is the master of
himself. But understanding that bhagavAn is controller of everything, this can be
overcome.
The above principles are explained in detail in http://ponnadi.blogspot.in/p/kilaroli-

ilamai.html.
pEyAzhwAr highlights the importance for developing the taste for bhagavath vishayam
and the result of the same in mUnRAm thiruvanthAdhi pAsuram 14.
mARpAl manam chuzhippa mangaiyar thOL kai vittu

nURpAl manam vaikka noyvidhAm
nARpAla vEdhaththAn vEngadaththAn
viNNOr mudi thOyum pAdhaththAn pAdham paNindhu
஥ரற்தரல் ஥ணம் சு஫றப்த ஥ங்ஷக஦ர் ஶ஡ரள் ஷக ஬ிட்டு

த௄ற்தரல் ஥ணம் ஷ஬க்க வ஢ரய்஬ி஡ரம்
஢ரற்தரன ஶ஬஡த்஡ரன் ஶ஬ங்கடத்஡ரன்
஬ிண்ஶ஠ரர் ப௃டி ஶ஡ரப௅ம் தர஡த்஡ரன் தர஡ம் த஠ிந்து
thiruvEnkatamudaiyAn who is residing in thiruvEnkatam is the object of the four vEdhas

and the one whose lotus feet are touched by the crowns in the heads of nithyasUris.
When one surrenders to his lotus feet and focusses his mind on thiruvEnktamudaiyAn,
that will lead to him giving up attachment to wordly pleasures (the embracing of women,
etc) and facilitate engaging oneself in studying the scriptures easily.
144. sadhAchAryan arugilirunthu sriya:pathiyozhiya ivvAthma vasthuvukkuth thanjamAy

iruppArillai enRu upadhEsiththAl aththanai pOthum.

ம஡ரெரர்஦ன் அபேகறனறபேந்து ச்ரி஦:த஡றவ஦ர஫ற஦ இவ்஬ரத்஥ ஬ஸ்துவுக்குத்
஡ஞ்ெ஥ரய் இபேப்தரரில்ஷன ஋ன்று உதஶ஡ெறத்஡ரல் அத்஡ஷண ஶதரதும்.
srIranganAchiyAr - srIranganAthan
It is sufficient to have a good AchAryan who constantly instructs to the sishyas that only
srIman nArAyaNan is the total refuge and no one else qualifies to be approached.
Translator's note: AchAryan is the one who studies sAsthram, follows it himself and
guide others towards the same. A true AchAryan means he is a devoted servitor of
vishNu and vaishNavas and is simply focussed on upliftment of jIvAthmAs to lead them
to perform eternal kainkaryam to bhagavAn. If a person comes into contact with such
AchAryan and receives the most valuable instruction that "srIman nArAyaNan is the
master and refuge for everyone" and the person simply accepts that and follows the
principles as taught by such AchArya, that itself will uplift that jIvAthmA. The principle of
srIman nArAyaNan being both upAyam (means) and upEyam (goal) is precisely
explained in dhvaya mahA manthram and that is why our pUrvAchAryas held this
manthram with great esteem.

145. AzhwArgaL "vazhuvilA adimai cheyyavENdum nAm" enRu athu thannaiyE chollA
niRpargaL prApthi palamAna kainkarya ruchiyAlE.
ஆழ்஬ரர்கள் "஬ழு஬ினர அடிஷ஥ வெய்஦ஶ஬ண்டும் ஢ரம்" ஋ன்று அது

஡ன்ஷணஶ஦ வெரல்னர ஢றற்தர்கள் ப்஧ரப்஡ற தன஥ரண ஷகங்கர்஦ பேெற஦ரஶன.
AzhwArs, due to their great attachment towards kainkaryam which is truly fitting for the
nature of the jIvAthmA, always highlight the importance of rendering pure service to
emperumAn.
Translator's note: AzhwArs were fully focussed on rendering blemishless kainkaryam

and often prayed to emperumAn to fully engage them in such blemishless kainkaryam.
A question may arise "What defects could creep upon our kainkaryam (service)?". This
is explained in mumukshuppadi by piLLai lOkAchAryar towards the end of dhvaya
prakaraNam (section) while explaining "nama:" shabdham in the second part of dhvaya
mahA manthram. This is most relishable explanation by piLLai lOkAchAryar which can
be understood fully/properly with the help of mAmunigaL's divine commentary. Let us
see that now.
 sUthram 178 - "nama: kainkaryaththil kaLai aRukkiRathu" (஢஥:

ஷகங்கர்஦த்஡றல் கஷப அறுக்கறநது) - nama: removes the weeds (unwanted
elements) in our kainkaryam. Here, mAmunigaL highlights that nama: is usually
explained in removing ahankAram and mamakAram, in this context since
kainkaryam to srIman nArAyaNan is explained in the second part of dhvaya

mahA manthram, this "nama:" removes the aspects that are detrimental to such
service.
 sUthram 179 - "kaLaiyAvathu - thanakkennap paNNumathu" (கஷப஦ர஬து -

஡ணக்வகன்ணப் தண்ணு஥து) - The weed/defect here is to perform
kainkaryam for ones own satisfaction. Any kainkaryam is focussed on bringing
happiness to bhagavAn. Even if there is a tinge of self-enjoyment that could lead
to defects.
 sUthram 180 - "ithilE avidhyAdhigaLum kazhiyuNNum" (இ஡றஶன

அ஬ித்஦ர஡றகளும் க஫றப௅ண்ணும்) - Further, this nama: also removes
avidhyA, karma, janma, etc - the vicious cycle of ignorance, actions with
puNyam/pApam as result, birth, etc.
 sUthram 181 - "'unakkE nAmAtcheyvOm' ennumpadiyE AgavENum" (' உணக்ஶக

஢ர஥ரட்வெய்ஶ஬ரம்' ஋ன்னும்தடிஶ஦ ஆகஶ஬ணும்) - ANdAL also
highlights the same principle in thiruppAvai 29th pAsuram by saying "We will
serve your interests only". kainkaryam should not be done to fulfill a) our desire
and b) our desire and emperumAn's desire. It should be done to fulfill
emperumAn's desire only.
146. samsAram thyAjyam, sarvEsvaran udhdhEsyan engiRa gyAnam piRanthu

bhagavath samAsrayaNam paNNinavargaL "bhEshajam bhagavathprApthi:" enRu
bhagavath prApthiyaLavilE NiRpargaL.
மம்மர஧ம் த்஦ரஜ்஦ம், மர்ஶ஬ச்஬஧ன் உத்ஶ஡ச்஦ன் ஋ன்கறந ஜ்ஞரணம்

திநந்து தக஬த் ம஥ரஸ்஧஦஠ம் தண்஠ிண஬ர்கள் "ஶத஭ஜம்
தக஬த்ப்஧ரப்஡ற:" ஋ன்று தக஬த் ப்஧ரப்஡ற஦ப஬ிஶன ஢றற்தர்கள்.

thirumAlirunchOlai azhagar
Ones who understand that "samsAram is to be given up and emperumAn is the goal"
and surrender to emperumAn will also understand that to be cured of this disease called
samsAram, they will consider bhagavAn himself as the medicine and will ultimately be
situated to accomplish the ultimate goal of reaching bhagavAn in parampadham.
Translator's note: This principle is beautifully explained by periyAzhwAr in periyAzhwAr

thirumozhi 5.3.6.
eruththuk kodiyudaiyAnum biramanum indhiranum

maRRum oruththarum ippiRavi ennum nOykku marunthaRivArumillai
maruththuvanAi ninRa mAmaNivaNNA maRu piRavi thavirath thiruththi
un kOyil kadaip pugappey thirumAlirunchOlai enthAy
஋பேத்துக் வகரடிப௅ஷட஦ரனும் தி஧஥னும் இந்஡ற஧னும்

஥ற்றும் ஒபேத்஡பேம் இப்திந஬ி ஋ன்னும் ஶ஢ரய்க்கு ஥பேந்஡நற஬ரபே஥றல்ஷன

஥பேத்து஬ணரய் ஢றன்ந ஥ர஥஠ி஬ண்஠ர ஥று திந஬ி ஡஬ி஧த் ஡றபேத்஡ற
உன் ஶகர஦ில் கஷடப் புகப்வதய் ஡றபே஥ரனறபேஞ்ஶெரஷன ஋ந்஡ரய்
Oh my dear father who is residing in thirumAlirunchOlai (azhagar emperumAn)! rudhran

who has the bull in his flag, bramhA (who is most knowledgable - yet does not
understand bhagavAn fully), indhiran who is the king of the svargam and no one else
can cure us of this disease called samsAram. So, you being the AchArya (spiritual
doctor) please cure me of this disease and engage me in your kainkaryam.
periyavAchAn piLLai beautifully explains this pAsuram - let us see some of the
highlights here.
 samsAram itself is considered as a disease. Four maladies are usually identified

with samsAram - janma (birth), mruthyu (death), jarA (old-age), vyAdhi (disease).
Birth is the root cause of the other maladies - so if we are able to stop our birth in
this samsAram, that itself will relieve us.
 bull is considered to be the best example for ignorance. Since rudhran has the
bull in his flag, he is considered as a thAmasa dhEvathai.
 brahmA is most knowledgable yet he does not understand bhagavAn fully - so he

too cannot cure the disease of samsAram.
 All these dhEvathAs are considered as samsAra varththakar - the ones who
increase our bondage in samsAram. To establish that fact, when krishNa went to
kailAsam to pray to rudhran (as part of a boon which rudhran requested from
emperumAn - that emperumAn asks for something from rudhran), he
demonstrates that bhagavAn is the only one who can bestow mOksham by
blessing gaNtA karNan (and his brother).
 bhagavAn is glorified as the medicine, the doctor and the enjoyable nectar by
AzhwArs in other places - this quality of him being all at the same time cannot be
seen in any other entity.
 Finally, it is identified that having a glorious life in his temple is the ultimate goal -
as periyAzhwAr himself identifies in periyAzhwAr thirumozhi 5.1.3 "un kOyilil
vAzhum vaittaNavan ennum vanmai kaNdAyE" (உன் ஶகர஦ினறல் ஬ரழும்
ஷ஬ட்ட஠஬ன் ஋ன்னும் ஬ன்ஷ஥ கண்டரஶ஦) - the ultimate goal is to be

a vaishNava who lives in your temple fully serving you. vAzhchhi means
upliftment - which is at the lotus feet of emperumAn only.
147. sarvEsvaran prApyanAnAl archchirAdhigathiyOdu dhEsavisEshaththOdu

vAchiyaRa prApyAnthargathamiRE.
மர்ஶ஬ச்஬஧ன் ப்஧ரப்஦ணரணரல் அர்ச்ெற஧ர஡றக஡றஶ஦ரடு ஶ஡ெ஬ிஶெ஭த்ஶ஡ரடு

஬ரெற஦ந ப்஧ரப்஦ரந்஡ர்க஡஥றஶந.
bottom section is in leelA vibhUthi (various dhEvathAs leading the mumukshu), above
that virajA river, then paramapadham
As sarvEsvaran (supreme lord) is the achievable goal, archirAdhi mArgam (the path that
leads to him) and paramapadham (where he lives with his divine consorts and many

other nithyasUris and mukthAthmAs) are also part of the achievable goal.
Translator's guide: prApyam means purushArththam - that which is desired/achieved by

a person. In kaNNinuN chiruthAmbu vyAkyAna avathArikai identifies the three levels of
purushArththams.
 adhamam - low - based on achith (matter) - material/worldly pleasures - these

are temporary and insignificant
 madhyamam - middle - based on chith (self) - kaivalyam (enjoying oneself) -

even though one is freed from samsAram in this state, this is permanent and
blissful - yet in comparison to enjoying bhagavAn's divine and auspicious
qualities, this is insignificant too.
 uththamam - top most - based on Ishwara (bhagavAn) - kainkaryam to bhagavAn

is considered as the top most goal since bhagavAn is filled with auspicious
qualities and any service to him out of loving affection is blissful and natural for
the jIvAthmA.
Thus bhagavAn is considered as the top most enjoyable goal.
When a mumukshu (jIvAthmA who desires for mOksham) gives up his body in this
samsAram, Athi vAhikas (dhEvathas who are controllers for various lOkas) lead the
jIvAthmA upto virajA river which runs between samsAram and paramapadham through
archirAdhi gathi (path). archirAdhi means "starting with archis" - this includes the lOkas
of the controlling dhEvathas of archis, ahas, sukla paksha, uththarAyaNa, samvathsara,
vAyu, sUrya, chandhra, vidhyuth, varuNa, indhra and brahma lOkams.The jIvAthmA
travels through the many lOkams, crosses the mUla prakruthi (primordial matter) and
finally lands at the banks of virajA river. After crossing the river, he gets a divine spiritual
body and he reaches bhagavAn in paramapadham and engages in eternal service to
him. It is explained that the journey through the archirAdhi gathi itself is most relishable
as explained in chAndhOgya, vAjanEya and kaushIdhakI upanishadhs. This is also
explained beautifully by nammAzhwAr in his "chUzh visumbaNimugil" (சூழ்
஬ிசும்த஠ிப௃கறல்) padhigam in thiruvAimozhi (10.9). piLLai lOkAchAryar has also
written a beautiful rahasya grantham named "archirAdhi" which explains the journey of
jIvAthmA from samsAram to paramapadham.
emperumAnAr beautifully narrates the brilliant and wonderful aspects of paramapadham

in a detailed manner in srI vaikunta gadhyam. He explains that the environment in
paramapadham is most serene and blissful and most condusive for the jIvAthmA to

serve bhagavAn in the purest possible way since everything is spiritual there. piLLai
lOkAchAryar also gives a very beautiful narration of paramapadham in his "archirAdhi".
From the above, we can understand that as kainkaryam to emperumAn is the top most
goal to be achieved, paramapadham where we perform eternal kainkaryam and the
path that takes us to paramapadham are also part of that achievable goal.
Explanation for the above picture:
 In the bottom section,

o first box shows the jIvAthmA coming into contact with an AchAryan and
bhAgavathas
o second box shows the jIvAthmA giving the body
o from then on each box represents each lOkam/dhEvathA - archis, ahas,
etc. jIvAthmA travels in praNava (OmkAra) ratham (chariot).
o last box shows the mUla prakruthi (saptha AvaraNam)
 going up, next is the virajA river with swans - jIvAthmA takes a dip in that and
then acquires a spiritual body
 After crossing the river - amAnavan touches the jIvAthmA and allows him inside
paramapadham.
 jIvAthmA is then welcomed by the nithyasUris and is decorated by apsaras
(divine servitors of emperumAn assuming the form of beautiful ladies).
 Then after, the jIvAthmA travels up to the main entrance accompanied by nithya
sUris who celebrate the arrival of jIvAthmA.
 Finally, he enters the main entrance and goes around the maNimAmaNdapam
(where emperumAn is seated with dhivya mahishis) and enters the maNdapam
and emperumAn accepts him. (not in this picture - but jIvAthmA climbing the
AdhisEshan is seen in the paramapadhanAthan picture seen at the top - 142nd
entry).
148. upAsana palamAy varumavaiyadaiya prApyAnthargathamAgak kadavathu. sAdhya

vivruththikkudalAy varumavaiyellAm palaththukku udalAgak kadavathu. AgaiyAlE
prApya bhUmi adhdhEsamE. angE koNdupOych chErkkum gatakanavanE.
உதரமண தன஥ரய் ஬பே஥ஷ஬஦ஷட஦ ப்஧ரப்஦ரந்஡ர்க஡஥ரகக் கட஬து.

மரத்஦ ஬ிவ்பேத்஡றக்குடனரய் ஬பே஥ஷ஬வ஦ல்னரம் தனத்துக்கு உடனரகக்
கட஬து. ஆஷக஦ரஶன ப்஧ரப்஦ பூ஥ற அத்ஶ஡ெஶ஥. அங்ஶக வகரண்டுஶதரய்ச்
ஶெர்க்கும் கடகண஬ஶண.

The results of upAsanam that is explained in vEdhAntham are part of the ultimate goal
(kainkaryam). The ideal result that fits the true nature of jIvAthmA is kainkaryam. That
which helps achieve the goal is the cause/means. Thus, the ultimate place to reach is
parampadham only. The one who brings us there is also bhagavAn himself.
Translator's note: Whatever that comes as a result of ones actions/practice towards the
goal, those also become part of the goal. Please see previous entry for more detailed
explanation.
149. anukUlarilE oruvanukkoru nanmaiyuNdAnAl athu thannathAga ninaiththirukkaiyum

anarththam vaNdhAl athu thanakku vanthathAga ninaiththirukkaiyum AgiRa ivviraNdum
uNdAnAliRE vaishNavathvam uNdAyiRRAvathu.
அத௃கூனரிஶன ஒபே஬னுக்வகரபே ஢ன்ஷ஥ப௅ண்டரணரல் அது ஡ன்ண஡ரக

஢றஷணத்஡றபேக்ஷகப௅ம் அ஢ர்த்஡ம் ஬ந்஡ரல் அது ஡ணக்கு ஬ந்஡஡ரக
஢றஷணத்஡றபேக்ஷகப௅ம் ஆகறந இவ்஬ி஧ண்டும் உண்டரணரனறஶந
ஷ஬ஷ்஠஬த்஬ம் உண்டர஦ிற்நர஬து.

A srIvaishNava means one who shares the happiness and sorrows of another
srIvaishNava who is filled with gyAnam, bhakthi and vairAgyam. A srIvaishNava would
also consider such joys and sorrows as if they happened to himself.
Translator's note: anukUlar means one who is favourable towards emperumAn

generally. The epitome of srIvaishNavam is to share the joy and sorrow of other
srIvaishNavas.
In several pAsurams, AzhwArs highlight two charithrams more often than others.
bhagavAn helping gajEndhrAzhwAn and accepting his service and bhagavAn helping
prahlAdhaAzhwAn. Our pUrvAchAryas highlight that, AzhwArs consider when
bhagavAn helps gajEndhrAzhwAn, prahlAdhAzhwAn, etc., he is helping AzhwArs
themselves - they feel so much joy when bhagavAn helps his devotees.
150. thrailOkyaththaiyum kaiyadaippAkkinAlum rakshyam churungi rakshakathva

pArippE vinji niRkum.
த்ஷ஧ஶனரக்஦த்ஷ஡ப௅ம் ஷக஦ஷடப்தரக்கறணரலும் ஧க்ஷ்஦ம் சுபேங்கற

஧க்ஷகத்஬ தரரிப்ஶத ஬ிஞ்ெற ஢றற்கும்.

nIrvaNNar - thirunIrmalai
Even after uplifting all the 3 worlds, that which is to be uplifted/protected by emperumAn
will look small and emperumAn's desire to uplift jIvAthmAs will look much larger.
Translator's note: jIvAthmA's svarUpam (true nature) is to seek protection from

bhagavAn (seeking protection by performing sharaNAgathi is not an upAyam (means) -
some may consider it as such). bhagavAn's svarUpam is to protect jIvAthmA (it is not
aupAdhikam - based on some action of the jIvAthmA). In srI rAmAyaNam, sIthA pirAtti
highlights "Anrusamsyam parO dharma:" (ஆந்பேெம்ஸ்஦ம் தஶ஧ர ஡ர்஥: -
compassion towards others is the most important quality of you). Also, srI rAma forgives
kAkAsura out of his great compassion even after kAkAsura committing the most
abominable offense as highlighted in "krupayA paryapAlayath" (க்பேத஦ர
தர்஦தரன஦த் - protected by the mercy). These principles are reflected by ANdAL
nAchiyAr in thiruppAvai 8th pAsuram. She says in the end of that pAsuram "dhEvAdhi
dhEvanai chenRu nAm chEviththAl A A enRu Araynthu aruLElOr empAvAy" ( ஶ஡஬ர஡ற
ஶ஡஬ஷண வென்று ஢ரம் ஶெ஬ித்஡ரல் ஆ ஆ ஋ன்று ஆ஧ரய்ந்து அபேஶபஶனரர்
஋ம்தர஬ரய்) - When we go and worship emperumAn, due to his natural tendency to
protect his devotees, with great desire and enthusiasm, he will bless us. periyavAchAn
piLLai, azhagiya maNavALa perumAL nAyanAr and Ay jananyAchAryar - the 3
commentators for thiruppAvai vyAkyAnam adequately quote from srI rAmAyaNa
slOkams that are shown previously to explain the same principle.
thirumangai AzhwAr highlights the same principle in thirunIrmalai padhigam in 2.4.6

pAsuram.
pArAr ulagum panimAl varaiyum kadalum sudarum ivai uNdum

enakku ArAdhena ninRavan emperumAn
alai nIr ulagukku arasAgiya appErAnai munindha munikkaraiyan
piRarillai nunakkenum ellaiyinAn nIrAr pErAn nedumAl avanukku idam
mAmalaiyAvadhu nIrmalaiyE
தர஧ரர் உனகும் தணி஥ரல் ஬ஷ஧ப௅ம் கடலும் சுடபேம் இஷ஬ உண்டும்

஋ணக்கு ஆ஧ரவ஡ண ஢றன்ந஬ன் ஋ம்வதபே஥ரன்
அஷன ஢ீர் உனகுக்கு அ஧ெரகற஦ அப்ஶத஧ரஷண ப௃ணிந்஡ ப௃ணிக்கஷ஧஦ன்

திநரில்ஷன த௃ணக்வகனும் ஋ல்ஷன஦ிணரன் ஢ீ஧ரர் ஶத஧ரன் வ஢டு஥ரல்
அ஬னுக்கு இடம் ஥ர஥ஷன஦ர஬து ஢ீர்஥ஷனஶ஦
During mahA praLayam, bhagavAn inhales the entire manifested universe into him and
keeps them safely during such catastrophy. Here thirumangai AzhwAr says "Even after
consuming (to protect them) the bhUlOkam, the mountains, the oceans, the sun, etc -
he is not satisfied and is looking for more entities to show his compassion and protect
them. Such emperumAn descended into this world as parasurAma (svarUpa AvEsha
avathAram - where emperumAn manifests himself into a jIvAthmA) and killed
kArthavIryArjuna (who himself is a shakthi AvEsha avathAram - where emperumAn
manifests his power on a jIvAthmA) and many other kings who were filled with pride.
Such emperumAn who has no match for himself manifests in this thirunIrmalai dhivya
dhEsam as nIrvaNNar".

151. sEshikku adhisayaththai viLaikkaiyE sEshavasthuvukku svarUpam.
ஶெ஭றக்கு அ஡றெ஦த்ஷ஡ ஬ிஷபக்ஷகஶ஦ ஶெ஭஬ஸ்துவுக்கு ஸ்஬பைதம்.
sEshi - master/primary, sEsha vasthu - servitor/secondary. emperumAn is the supreme

master and jIvAthmA is the eternal servitor. The natural activity of jIvAthmA is to glorify
emperumAn.
emperumAnAr who is an incarnation of Adhi sEshan - most ideal servitor of srIman

nArAyaNan
Translator's note: emperumAnAr explains the sEsha/sEshi relationship in vEdhArtha

sangraham beautifully. He says "paragatha athisaya AdhAna ichchayA upAdhEyathvam
Eva yasya svarUpam sa sEsha:, para: sEshi" (த஧க஡ அ஡றம஦ ஆ஡ர஢ இச்ெ஦ர
உதரஶ஡஦த்஬ம் ஌஬ ஦ஸ்஦ ஸ்஬பைதம் ம ஶெ஭:, த஧: ஶெ஭ற) - That which
fully depends on something, which is fully focussed on the joy and glorification of the

other entity is called sEsha and the other entity is called sEshi.
piLLai lOkAchAryar highlights the same principle in mumukshuppadi sUthram 177. Let
us see that with mAmunigaL's beautiful commentary.
sEshikku adhisayaththai viLaikkai sEshabUthanukku svarUpalAbamum prApyamum.
ஶெ஭றக்கு அ஡றெ஦த்ஷ஡ ஬ிஷபக்ஷக ஶெ஭பூ஡னுக்கு ஸ்஬பைதனரதப௃ம்

ப்஧ரப்஦ப௃ம்.
To bring about glories to the master will establish the true nature of the servant and is
also the ultimate goal for the servant.
When the acts of the servant does not bring about happiness to the master, there is no
true servitue. So, to establish ones own identity as a servant and to bring about
happiness to the master, the servant should engage in service that brings about more
glories to the master.
152. inguLLAr anguppOvathu mEnmaiyai anubhavikka, anguLLAr ingu varuvathu

seelaguNAnubhavam paNNugaikku.
இங்குள்பரர் அங்குப்ஶதர஬து ஶ஥ன்ஷ஥ஷ஦ அத௃த஬ிக்க, அங்குள்பரர்

இங்கு ஬பே஬து ெலனகு஠ரத௃த஬ம் தண்ணுஷகக்கு.
jIvAthmAs in samsAram (material world) desire to reach paramapadham (spiritual

world) to enjoy bhagavAn's supremacy. The residents of paramapadham descend to
samsAram to enjoy the simplicity/magnanimity of bhagavAn.
Translator's note: bhagavAn fully manifests his supremacy in paramapadham. As every

one in paramapadham (nithyas and mukthas) are fully realized, they accept
emperumAn's supremacy always. When he descends to this world, many people
oppose him and does not accept his supremacy. kaNNan emperumAn himself
condemns such person who dont accept his supremacy in bhagavath gIthai. So, the
mumukshus (ones who are desiring for mOksham) want to reach paramapadham and
enjoy bhagavAn's supremacy there.

thiruvEnkatamudaiyAn manifesting his auspicious qualities in thirumalai
bhagavAn's sauseelyam and saulabhyam are fully manifested in this world. In ozhivil
kAlam padhikam, nammAzhwAr longs to serve emperumAn. emperumAn at once says
"AzhwAr, even nithyasUris come down here to enjoy my sauseelyam (magnanimity). So
why dont you come and serve me here?". nammAzwAr understands that and fully
glorifies thiruvEnkatamudaiyAn and performs vAchika kainkaryam (service through
words) to thiruvEnkatamudaiyAn.
153. thiruvananthAzhwAn madiyilE periyapirAttiyArOdE ezhuntharuLiyirukkak

kaNdanubhavikkaiyiRE mukthaprApya bhOganthAn.
஡றபே஬஢ந்஡ரழ்஬ரன் ஥டி஦ிஶன வதரி஦தி஧ரட்டி஦ரஶ஧ரஶட

஋ழுந்஡பேபி஦ிபேக்கக் கண்டத௃த஬ிக்ஷக஦ிஶந ப௃க்஡ப்஧ரப்஦ ஶதரகந்஡ரன்.
mukthas enjoy the divine vision of bhagavAn who is seated along with srI mahAlakshmI
on the lap of Adhi sEshan.
Translator's note: already explained in 141... series
154. gyAnAndhangaLanRu vasthuvukku nirUpakam. sEshathvamengai.

gyAnAnandhangaLilum antharangam bhagavachchEshathvamengai.
ஜ்ஞர஢ரந்஡ங்கபன்று ஬ஸ்துவுக்கு ஢றபைதகம். ஶெ஭த்஬வ஥ன்ஷக.

ஜ்ஞர஢ரந்஡ங்கபிலும் அந்஡஧ங்கம் தக஬ச்ஶெ஭த்஬வ஥ன்ஷக.

thirukkOshtiyUr nambi - emperumAnAr - AzhwAn
jIvAthmA is uniquely identified by its gyAnam (knowledge) and Anandham (bliss). Yet,
those attributes does not highlight the true nature of jIvAthmA. sEshathvam (being a
servitor of bhagavAn) is that which highlights the true nature of jIvAthmA. sEshathvam
is more important than gyAnam and Anandham.
Translator's note: It is generally said that jIvAthmA is identified distinctly by his gyAnam
and Anandham. But more than that jIvAthmA is uniquely identified by his servitude
towards bhagavAn.
In thiruvAimozhi 8.8 kaNgaL sivanthu padhigam, emperumAn reveals the true nature of
himself in the first 2.5 pAsurams. In the remaining 7.5 pAsurams, he reveals the true
nature of the jIvAthmA. In the second pAsuram, nammAzhwAr says "adiyEn uLLAn udal
uLLAn" (அடிஶ஦ன் உள்பரன் உடல் உள்பரன்) - which means bhagavAn is within
the soul and the body. To identify the soul, AzhwAr uses the term adiyEn - which means
dhAsan (servitor) instead of "me". A beautiful incident is narrated by nampiLLai in the
eedu vyAkyAnam for this pAsuram. When emperumAnAr is explaining the nature of
jIvAthmA to his sishyas, a question arises about the true nature of jIvAthmA.
emperumAnAr desires to establish the truth through the words of thirukkOshtiyUr nambi
(one of his own AchAryas) and thus asks AzhwAn to go and enquire the true nature of
jIvAthmA from thirukkOshtiyUr nambi. AzhwAn goes to thirukkOshtiyUr and serves
nambi patiently. Finally after 6 months, nambi enquires AzhwAn the purpose of his visit.
AzhwAn explains the question and nambi at once says "AzhwAr says 'adiyEn uLLAn'"
and AzhwAn immediately understands the meaning and returns to emperumAnAr to
share the same with him and the gOshti. so adiyEn (being a servitor) is the primary

identity of a jIvAthmA.
piLLai lOkAchAryar also establishes that sEshathvam is the distinguishing factor for the
jIvAthmA and is the true nature of the jIvAthmA in his mumukshuppadi thirumanthra
prakaraNam in a series of sUthrams. mAmunigaL quotes many pramANams from
sAsthram such as "Athma dhAsyam harEs svAmyam svabhAvam cha sadhAsmara"
(ஆத்஥ ஡ரஸ்஦ம் யஶ஧ஸ் ஸ்஬ரம்஦ம் ஸ்஬தர஬ம் ெ ம஡ரஸ்஥஧), etc.
155. chEthananukku bhagavathsvarUpaththilum dhivya mangaLa vigrahamE

udhdhEsyamAnAppOlE, Isvaranukkum AzhwAr svarUpaththilum avar kazhikkiRa
sarIram udhdhEsyamAyth thORRum. cherukkar abhimatha vishayaththil azhukku
ugakkumApOlE.
ஶெ஡஢னுக்கு தக஬த்ஸ்஬பைதத்஡றலும் ஡றவ்஦ ஥ங்கப ஬ிக்஧யஶ஥

உத்ஶ஡ச்஦஥ரணரப்ஶதரஶன, ஈச்஬஧னுக்கும் ஆழ்஬ரர் ஸ்஬பைதத்஡றலும் அ஬ர்
க஫றக்கறந ெரீ஧ம் உத்ஶ஡ச்஦஥ரய்த் ஶ஡ரற்றும். வெபேக்கர் அதி஥஡
஬ி஭஦த்஡றல் அழுக்கு உகக்கு஥ரஶதரஶன.
kaLLazhagar greatly attached to the divine form of nammAzhwAr
For a jIvAthmA, more than bhagavAn's svarUpam, bhagavAn's divine auspicious forms
are enjoyable. Similarly, for bhagavAn, more than nammAzhwAr's (the jIvAthmA) true
nature, nammAzhwAr's divine form is the object of enjoyment, even though AzhwAr
himself wants to give up his body and reach paramapadham. As a presumptuous
(prideful) person would enjoy the dirt/sweat of his/her lovable companion,

emperumAn/jIvAthmA enjoy the body (divine form) of each other. This principle/quote is
explained in thiruvAimozhi 8.8.2 eedu vyAkyAnam by nampiLLai when explaining
“udaluLLAn”.
Translator's note: Our pUrvAchAryas have had great attachment towards emperumAn's
divine and auspicious forms. They have given greater importance to the divine forms of
emperumAn over the true nature of emperumAn. nammAzhwAr identifies that
emperumAn is saguNa brahmam in the first pAsuram itself.
Similarly, emperumAn also likes the divine/auspicious form of nammAzhwAr (and other
AzhwArs). This is why, towards the end of thiruvAimozhi, in 10.7 "chenjoR kavigAL"
(வெஞ்வெரற் க஬ிகரள்) padhigam, nammAzhwAr insists that thirumAlirunchOlai
emperumAn should give up his attachment towards AzhwAr's divine form since it is to
be given up in this material world itself - but emperumAn does not want to leave that
divine form of AzhwAr behind - instead he wants to bring AzhwAr with his body as is to
paramapadham.
This principle is beautifully explained in srIrAmAyaNam and brilliantly explained by our

piLLai lOkAchAryar and mAmunigaL in srIvachanabhUshaNa dhivya sAsthram sUthram
166.
'snAnam rOsha janakam' engiRa vArththaiyai smarippathu.

'ஸ்஢ர஢ம் ஶ஧ர஭ ஜ஢கம்' ஋ன்கறந ஬ரர்த்ஷ஡ஷ஦ ஸ்஥ரிப்தது.
After srI rAma's victory over rAvaNa, he wanted to see sIthA pirAtti as she was - he
wanted to behold the vision of pirAtti being covered with dirt, etc. But vibhIshaNa, who
brought pirAtti over to srI rAma, insisted to pirAtti that she bathes and cleanses herself
(without understanding the desire of emperumAn). When pirAtti bathed/cleansed and
arrived to meet with srI rAma, srI rAma became visibly upset since his desire went un-
fulfilled. Actually this incident is complicated to explain but mAmunigaL beautifully
explains the different questions that arise in this case. Let us see that to understand the
brilliance of mAmunigaL.
 At first, srI rAma himself instructs vibhIshaNAzhwAn to bring sIthA pirAtti after
getting her bathed and cleansed - but he says that just to say auspicious words
(instead of saying bring her in the dirt covered form).
 vibhIshaNAzhwAn does not understand emperumAn's desire and so he goes to

pirAtti and insists her to bathe and clean herself.

 pirAtti at first refuses but gives up due to vibhIshaNAzhwAn insisting her. But
here mAmunigaL identifies that even though pirAtti understands srI rAma's
desire, she disregards that.
 Really, srI rAma wanted to see her as she was - but that did not happen. This is
why he became angry that his desire was not fulfilled. So his anger is justified.
156. jIvaparabhEthamum jIvargaLukku paraspara bhEthamum sEshasEshi

sambhandhamum paramArththam.
ஜீ஬த஧ஶத஡ப௃ம் ஜீ஬ர்களுக்கு த஧ஸ்த஧ ஶத஡ப௃ம் ஶெ஭ஶெ஭ற மம்தந்஡ப௃ம்

த஧஥ரர்த்஡ம்.
jIvAthmA and paramAthmA are different from each other. Each jIvAthmA is different
from one another. emperumAn is the master and AthmA is the servant. This is the
essential principle. This principle/quote is explained in thiruvAimozhi 8.8.2 eedu
vyAkyAnam by nampiLLai when explaining “udaluLLAn”.
Translator's note: There are certain essential principles to be understood. These

essential principles include:
 paramAthmA and jIvAthmA are distinct entities - they are not the same.

 there are innumerable jIvAthmAs and each one is distinct (while they all have a
common nature)
 all jIvAthmAs are eternally subservient to paramAthmA. The purpose of

jIvAthmAs existence is to please emperumAn who is their master.
kaNNan emperumAn engages arjunan in a divine conversation amidst the battlefield.

This divine conversation results in the most divine gIthA sAsthram. While arjunan was
bewildered seeing his own kith and kin in the opposing side of the battle field, he fully
surrenders to emperumAn and requests him to guide him properly. krishNa starts
speaking about the essential truths and right in the first slOkam he explains the most
important principles of our sath sampradhAyam.
bhagavath gIthai - 12
nathvEvAham jAthu nAsam nathvam nEmE janAdhipA:

na chaiva na bhavishyAma: sarvE vayam atha: param
஢த்ஶ஬஬ரயம் ஜரது ஢ரமம் ஢த்஬ம் ஶ஢ஶ஥ ஜ஢ர஡றதர:

஢ ஷெ஬ ஢ த஬ிஷ்஦ர஥: மர்ஶ஬ ஬஦ம் அ஡: த஧ம்
Simple translation: There was never a time when I did not exist, neither you nor these
kings did not exist. There will never be a time when me, you and these kings will not
exist.
emperumAnAr in his gIthA bhAshyam beautifully brings out the brilliance of emperumAn
in establishing the most important principles in a simple slOkam.
 First, by distinguishing between himself and arjuna (I - you), bhagavAn

establishes that jIvAthmA is different from paramAthmA.
 By separately identifying arjuna and all the kings, he establishes that there are
many jIvAthmAs and they are all distinct.
 By saying you and the kings existed before and will exist after - he establishes
that the current body of every of AthmA is temporary and the soul is permanent.
As the body perishes eventually is a well-known fact (we dont need sAsthram to
understand this - prathyaksham is sufficient), the body cannot be identified as
always existing. So, AthmA's permanent nature is established here.

 By taking up the position of an AchArya, he demonstrates that he is superior and
jIvAthmAs are subservient to him. He also demonstrates his supremacy
subsequently by manifesting virAt rUpam, etc.
157. illaiyallarAy uLarAy iruppar Asritharkku, illaiyAgiyE uLarAy iruppar anAsritharkku.
இல்ஷன஦ல்ன஧ரய் உப஧ரய் இபேப்தர் ஆச்ரி஡ர்க்கு, இல்ஷன஦ரகறஶ஦

உப஧ரய் இபேப்தர் அ஢ரச்ரி஡ர்க்கு.
For his devotees (who accept him and surrender unto him), emperumAn manifests
himself and establishes the meaning for "asthi" (existence). The ones who dont want to
serve bhagavAn would say he does not exist. For such persons, emperumAn manifests
himself and establishes the meaning for "nAsthi" (non-existence).
Translator's note: In thiruvAimozhi 1.1.9 pAsuram, nammAzhwAr brings out this

beautiful aspect. Let us see that here.
uLan enil uLan avan uruvam ivvuruvugaL

uLan alan enil avan aruvam ivvaruvugaL
uLan ena ilan ena ivai guNam udaimaiyil
uLaniru thagaimaiyodu ozhivilan parandhE
உபன் ஋ணில் உபன் அ஬ன் உபே஬ம் இவ்வுபேவுகள்

உபன் அனன் ஋ணில் அ஬ன் அபே஬ம் இவ்஬பேவுகள்
உபன் ஋ண இனன் ஋ண இஷ஬ கு஠ம் உஷடஷ஥஦ில்
உபணிபே ஡ஷகஷ஥வ஦ரடு ஒ஫ற஬ினன் த஧ந்ஶ஡
Simple translation (Closely following vAdhikEsari azhagiya maNavAL jIyar's 12000 padi
word-to-word vyAkyAnam): AzhwAr's own view (in line with sAsthram - based on
bhagavAn's blessing of divine blemishless knowledge to AzhwAr) is "bhagavAn exists".
Others (avaidhikas) view is "bhagavAn does not exist". But in either case, to establish
the existence or non-existence of bhagavAn, one must accept that there is a supreme
entity (If some one needs to say "krishNa does not exist", only if an entity named
krishNa can be explained, that entity's non-existence can be proved). So, bhagavAn
exists everywhere (omnipresent) and by that virtue - bhagavAn can be explained as the
manifested entity (one with form/attributes) and the unmanifested entity (one without

any form/attributes). As he is the focus of everything, his nature with form or without
form can only be explained based on that bhagavAn who exists everywhere.
piLLai lOkAchAryar explains the principle of antharyAmithvam (omni-presence of

bhagavAn) in thathva thrayam - Isvara prakaraNam (section explaining bhagavAn's
nature and glories). Here, in sUthrams 198 and 199, he highlights that bhagavAn's
antharyAmithvam is of two types:
 emperumAn being present within every entity in a state which cannot be

perceived by our senses
 emperumAn being present with a divine form in the hearts of yOgis - the form on
which the yOgis can concentrate and perform their upAsanam (dhyAnam, etc).
158. "nama:" shabdhaththukku sAbdhamAna arththam "nAn enakkuriyEnallEn"
"஢஥:" ெப்஡த்துக்கு ெரப்஡஥ரண அர்த்஡ம் "஢ரன் ஋ணக்குரிஶ஦ணல்ஶனன்"
In thirumanthram, "nama:" is explained as jIvAthmA accepting that "I dont belong to

myself" (which means he belongs to bhagavAn).
Translator's note: When the word "nama:" is split into two - we have two letters na and
ma: - here ma: means "for me" and na negates that, i.e., "not for me". piLLai
lOkAchAryar beautifully explains the "nama:" shabdham in mumukshuppadi. Let us see
the highlights of the divine explanations with mAmunigaL's precise commentary.
 sUthram 79 - 'ma:' engiRa iththAl, 'thanakku uriyan' engiRathu; 'na' enRu

aththaith thavirkkiRathu.('஥:' ஋ன்கறந இத்஡ரல், '஡ணக்கு உரி஦ன்'
஋ன்கறநது; '஢' ஋ன்று அத்ஷ஡த் ஡஬ிர்க்கறநது) - ma: means "for me" (sixth
case in samskritham) which indicates once servitorship towards oneself; na in
samskritham is used for negation generally - so it removes ones servitorship for
oneself.
 sUthram 80 - Aga 'nama:' engiRa iththAl, 'thanakku uriyananRu' engiRathu (ஆக
'஢஥:' ஋ன்கறந இத்஡ரல், '஡ணக்கு உரி஦ணன்று' ஋ன்கறநது) - Thus, through
"nama:" it is established that the jIvAthmA is not for himself.

 sUthram 81 - piRarkku uriyanAna anRu than vailakshaNyaththaik kAtti mItkalAm.
thanakkennumanRu yOgyathaiyum kUda azhiyum (திநர்க்கு உரி஦ணரண
அன்று ஡ன் ஷ஬னக்ஷண்஦த்ஷ஡க் கரட்டி ஥ீ ட்கனரம்.
஡ணக்வகன்னு஥ன்று ஶ஦ரக்஦ஷ஡ப௅ம் கூட அ஫றப௅ம்). - A very important
aspect is addressed here. Here in nama: emphasis is on "one being not a
servitor of oneself" (there is no explicit mention about jIvAthmA being a servitor of
some one other than bhagavAn). It is explained that, when jIvAthmA is serving
some one other than bhagavAn, he can be explained about bhagavAn being the
supreme Lord and master of all, supreme cause of all causes, etc and engage
him in full service to bhagavAn. But if he is simply focussed on himself (pure
selfishness) - then he will not even qualify to be engaged in bhagavAn's service.
That is why the focus is on removing one's servitorship towards oneself.
159. oru kannikaiyAnAl oruvanukkEyAyirukkaiyum thAn thanakkuriyaL

anRikkEyirukkaiyumiRE svarUpam.
ஒபே கன்ணிஷக஦ரணரல் ஒபே஬னுக்ஶக஦ர஦ிபேக்ஷகப௅ம் ஡ரன் ஡ணக்குரி஦ள்

அன்நறக்ஶக஦ிபேக்ஷகப௅஥றஶந ஸ்஬பைதம்.
nammAzhwAr manifesting ananyArha sEshathvam towards mAyappirAn (kuttanAttu

thiruppuliyUr)

A woman who is ready to be married will belong to only one man. She neither belong to
others nor belong to herself. This is the true nature. jIvAthmA's position is also the same
- he belong to bhagavAn only, no one else (including himself).
Translator's note: ukAram in praNavam indicates ananyArha sEshathvam (jIvAthmA

being a servant of bhagavAn only). This principle is beautifully explained by piLLai
lOkAchAryar in mumukshuppadi - thirumanthra prakaraNam while explaining "nama:"
shabdham (nama: in thirumanthram is the expansion of ukAram in praNavam).
 sUthram 91 - 'Iswaran thanakkEyAyirukkum; achiththup piRarkkEyAyirukkum;

AthmA thanakkum piRarkkum pothuvAyirukkum' enRu muRpatta ninaivu;
angananRikkE achiththaippOlE thanakkEyAga enaikkoLLa vENumengiRathu
namassAl ('ஈஸ்஬஧ன் ஡ணக்ஶக஦ர஦ிபேக்கும்; அெறத்துப்
திநர்க்ஶக஦ர஦ிபேக்கும்; ஆத்஥ர ஡ணக்கும் திநர்க்கும்
வதரது஬ர஦ிபேக்கும்' ஋ன்று ப௃ற்தட்ட ஢றஷணவு; அங்ஙணன்நறக்ஶக
அெறத்ஷ஡ப்ஶதரஶன ஡ணக்ஶக஦ரக ஋ஷணக்வகரள்ப ஶ஬ணுவ஥ன்கறநது
஢஥ஸ்மரல்) - When praNavam (akAram - Aya - ukAram - makAram) is
superficially understood - one will think bhagavAn is supremely independent (he
will always look out for his interests), matter (devoid of knowledge) always exists
for bhagavAn and jIvAthmA (makAram) will look out for self interest (due to
presence of knowledge) as well bhagavAn's desires (due to presence of
servitorship). But once the real purport of "nama:" is understood, jIvAthmA will
precisely understand that he should also be like matter only, i.e., look out for
bhagavAn's desires only without even a tinge of self-interest.
 sUthram 92 - athAvathu bhOga dhasaiyil Iswaran azhikkumpOthu
nOkkavENumenRu azhiyAthozhigai (அ஡ர஬து ஶதரக ஡ஷெ஦ில் ஈஸ்஬஧ன்
அ஫றக்கும்ஶதரது ஶ஢ரக்கஶ஬ணுவ஥ன்று அ஫ற஦ரவ஡ர஫றஷக) - that
means, when bhagavAn is accepting the jIvAthmA and wants to enjoy the
jIvAthmA out of great affection, jIvAthmA should fully co-operate - even if
bhagavAn wants to make the jIvAthmA superior for him and he makes himself
lower than the jIvAthmA (just like a father may lift the child up and keep him on
his head with great love), the jIvAthmA should not protest saying "you cannot do
that because that does not fit my servitorship" - he should simply allow bhagavAn
to do whatever he desires.

nammAzhwAr manifests such total dependence towards emperumAn in thiruvAimozhi -
"emmA vIttuth thiRamum" (2.9) and "karumANikka malai mEl" (8.9) padhigams.
160. nArAyaNa shabdhaththukku arththam svAmithva, vAthsalya, upAyathva,

vyApakthvam ithyAdhiyiRE. chathurththikku arththam kainkarya prArththanaiyiRE.
஢ர஧ர஦஠ ெப்஡த்துக்கு அர்த்஡ம் ஸ்஬ர஥றத்஬, ஬ரத்மல்஦, உதர஦த்஬,

வ்஦ரதக்த்஬ம் இத்஦ர஡ற஦ிஶந. ெதுர்த்஡றக்கு அர்த்஡ம் ஷகங்கர்஦
ப்஧ரர்த்஡ஷண஦ிஶந.
srIman nArAyaNan - supreme lord and master of everyone
In thirumanthram, nArAyaNAya is split as nArAyaNa and Aya. nArAyaNa highlights

svAmithvam (proprietorship over all jIvAthmAs and achEthanam), vAthsalyam (motherly
forbearance over all jIvAthmAs and accepting their defects with joy), upAyathvam (being
the means through which the ultimate goal can be attained), vyApakthvam (being
omnipresent), etc. Aya (4th case in samskritham grammar) highlights the jIvAthmA's
prayer for engaging him in the service of bhagavAn.
Translator's note: nArAyaNa shabhdham has 2 meanings:
 that everything (chith and achith) rests on bhagavAn - AdhArathvam (being the
abode of everything) - this explains his parathvam (supremacy) as this quality
demonstrates that he is the single entity who effortlessly supports everything that
exists. Thus him being the svAmi (propreitor) of everything is established.
 that he is in everything (chith and achith) - antharyAmithvam (omnipresence) -
this explains his saulabhyam (easy accessibility) - even after being the controller

of everything, he mercifully stays put in each entity and guides the jIvAthmAs at
every step. Thus, this demonstrates his vAthsalayam (motherly forbearance) too.
'Aya' highlights the jIvAthmA's prayer towards emperumAn to engage him in all kinds of
services just like Adhi sEshan is serving bhagavAn at all possible times in all possible
ways.

161. praNavArththamum namachchabdhArththamum vyApakathvamum

avyApakthvamum allAtha vyApaka manthirangaLilum uNdu.
ப்஧஠஬ரர்த்஡ப௃ம் ஢஥ச்ெப்஡ரர்த்஡ப௃ம் வ்஦ரதகத்஬ப௃ம் அவ்஦ரதக்த்஬ப௃ம்

அல்னர஡ வ்஦ரதக ஥ந்஡ற஧ங்கபிலும் உண்டு.
"Om" means jIvAthmA is a servitor of bhagavAn. "nama:" means "I am not a servitor for
myself". These and bhagavAn's omnipresence is explained in other vyApaka
manthrams as well.
Translator's note: manthram is usually made of 3 parts - praNavam, nama: and

bhagavAn's thirunAmam. Here the importance of thirumanthram (ashtAkshari) is
highlighted. Let us enjoy this with the shining light of piLLai lOkAchAryar's
mumukshuppadi with mAmunigaL's divine commentary where this principle is clearly
explained.
 sUthram 8 - bhagavan manthrangaL thAn anEkangaL (தக஬ந் ஥ந்த்஧ங்கள்

஡ரன் அஶ஢கங்கள்) - Just like there are innumerable auspicious qualities for
bhagavAn and he reveals those qualities in innumerable incarnations, the
manthrams which focus on such divine auspicious qualities/forms are also
innumerable.
 sUthram 9 - avaithAn vyApakangaL enRum avyApakangaL enRum iraNdu

vargam (அஷ஬஡ரன் வ்஦ரதகங்கள் ஋ன்றும் அவ்஦ரதகங்கள் ஋ன்றும்
இ஧ண்டு ஬ர்க்கம்) - Those manthrams are of two types:
o vyApaka manthram - manthram which focusses on bhagavAn's true

nature and his omnipresence.
o avyApaka mantharm - manthram which focusses on a particular

avathAram (incarnation) or guNam (quality)

 sUthram 10 - avyApakangaLil vyApakangaL mUnRum srEshtangaL
(அவ்஦ரதகங்கபில் வ்஦ரதகங்கள் ப௄ன்றும் ச்ஶ஧ஷ்டங்கள்) - vyApaka
manthrams carry more importance over avyApaka manthrams. As vishNu
gAyathri highlights nArAyaNa, vAsudhEva and vishNu manthrams - these 3
manthrams take precedence over all other manthrams. All these 3 manthrams
reveal bahgavAn's omnipresence.
 sUthram 11 - ivai mUnRilum vaiththukkoNdu periya thirumanthram pradhAnam

(இஷ஬ ப௄ன்நறலும் ஷ஬த்துக்வகரண்டு வதரி஦ ஡றபே஥ந்த்஧ம் ப்஧஡ர஢ம்)
- Of these 3 vyApaka manthrams - nArAyaNa manthram (ashtAkshari) is the
most important due to the following reasons:
o as it is recited first in the vishNu gAyathri
o it fully reveals bhagavAn's omnipresence in the most precise way.
o since sAsthram declares that there is no manthram higher than

ashtAksharam.
 sUthram 12 - maRRavai iraNdukkum achishta parigrahamum apUrththiyum uNdu

(஥ற்நஷ஬ இ஧ண்டுக்கும் அெறஷ்ட தரிக்஧யப௃ம் அபூர்த்஡றப௅ம்
உண்டு) - Here nArAyaNa manthrams greatness and vAsudhEva/vishNu
manthrams limitations are revealed.
o "nArAyaNa" shabdham (word) reveals bhagavAn's svarUpam (true

nature), rUpam (forms), guNams (auspicious qualities), etc. The other two
manthrams primarily focus on svarUpam (vyApthi - omnipresence) only.
o the other two manthrams are also used by kudhrushtis (the ones who
misinterpret vEdhas) and are often misinterpreted.
162. nammAchAryargaL pOnathu pOthumiRE namakkAdharikka vENduvathu.
஢ம்஥ரெரர்஦ர்கள் ஶதரணது ஶதரது஥றஶந ஢஥க்கர஡ரிக்க ஶ஬ண்டு஬து.

Our AchArya paramaparai - centered on emperumAnAr
We have to pursue the path taken by our AchAryas. That is sufficient.
Translator's note: This can be understood in two different contexts.
 General context - Our pUrvAchAryas are fully blessed by emperumAn and are
fully realized in the essential principles. They have clearly laid out the guidelines
for us to follow. They have also practically demonstrated how to conduct
ourselves in various situations. All of these are documented in detail in many of
our pUrvAchArya granthams and they are there for us to study and follow them.
To have a glimpse of our pUrvAchAryas's life style, please
visit http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html,
http://ponnadi.blogspot.in/p/srivaishnava-lakshanam.html, etc.
 thirumanthram context (in continuation of 161st entry) - After highlighting the

glories of thirumanthram, piLLai lOkAchAryar highlights in sUthram 13,
"vEdhams, rishis, AzhwArs and AchAryas had great affiliation towards
thirumanthram" and due to that reason it has a special status over other

manthrams. And since our AchAryas had great attachment towards
thirumanthram - we also are/should be fully focussed on the same. mAmunigaL
gives an elaborate commentary for this sUthram quoting several pramANams.
Even thirumanthram, our AchAryas focus on the meanings (arththam) of
thirumanthram more than mere recital (japam). In the vyAkyaAnam for
thiruvAimozhi 1.2.10 - "eN perukkan nalaththu oNporuLIRila vaN pugazh
nAraNan thiN kazhal sErE" (஋ண் வதபேக்கந் ஢னத்து ஒண்வதரபேப ீநறன
஬ண் புகழ் ஢ர஧஠ன் ஡றண் க஫ல் ஶெஶ஧) - nampiLLai beautifully highlights
that "While others use thirumanthram in japam/hOmam, etc, our AchAryas only
focussed on the essential principle that is revealed through thirumanthram and
that is befitting for the true nature of the jIvAthmA, i.e., that the jIvAthmA is the
servitor of bhagavAn and his existence is to serve bhagavAn only".
163. avanaip peRavENumenRiruppAr Achaippaduvathum avaL munnAgavAy,

peRRapin kainkaryam paNNumathumiruvarumAna chErththiyilEyAyirukkumiRE.
அ஬ஷணப் வதநஶ஬ணுவ஥ன்நறபேப்தரர் ஆஷெப்தடு஬தும் அ஬ள்

ப௃ன்ணரக஬ரய், வதற்நதின் ஷகங்கர்஦ம் தண்ணு஥து஥றபே஬பே஥ரண
ஶெர்த்஡ற஦ிஶன஦ர஦ிபேக்கு஥றஶந.

namperumAL - nAchiyAr sErthi
Ones who desire to reach bhagavAn, they approach him through pirAtti. Once they
reach bhagavAn, they serve the divine couple together. This is well-estbalished.
Translator's note: dhvaya mahA manthram is an expansion of thirumanthram. Our

pUrvAchAryas fully focussed on dhvaya mahA manthram since it clearly and explicitly
reveals the relationship between bhagavAn and pirAtti and our attitude towards them.
dhvaya mahA manthram has two parts.
 In the first part, we approach bhagavAn through srI mahAlakshmi who is

inseparable from bhagavAn and is always performing purushakAram
(recommendation) to bhagavAn on behalf of us. Through here recommendation
we surrender unto the lotus feet of bhagavAn and accept that he is our only
refuge.
 In the second part, we pray for eternal kainkaryam for the pleasure of the divine
couple with no tinge of desire for self-enjoyment.
There are several instances where AzhwArs demonstrated this principle:

 When perumAL (srI rAma) decided to go to the forest, iLaya perumAL
(lakshmaNan) surrendered to srI rAma with the purushakAram of sIthA pirAtti.
When they were in the forest, he revealed that he wants to fully serve there for
the pleasure of the divine couple only.
 nammAzhwAr fully reveals the first part of dhvaya mahA manthram in

thiruvAimozhi 6.10.10 - agalagillEn (அகனகறல்ஶனன்) pAsuram.
 nammAzhwAr highlights the divine meanings of dhvaya mahA manthram in

thiruvAimozhi 10.10.7 - kOlamalarppAvaikku anbhAgiya en anbhEyO
(ஶகரன஥னர்ப்தரஷ஬க்கு அன்தரகற஦ ஋ன் அன்ஶதஶ஦ர) - Because
emperumAn has great attachment towards pirAtti, he has great attachment
towards me (who approached bhagavAn through her purushakAram) too.
 thirumangai AzhwAr (in mother's mood) highlights in periya thirumozhi 2.7.1

"thivaLum" (஡ற஬ளும்) that parakAla nAyaki approaches thiruvidaventhai
emperumAn knowing well that srI mahAlakshmi is always with him and she will
recommend to emperumAn to accept parakAla nAyaki.
164. svarUpam bhagavath pArathanthriyam enRaRinthAl chIriya prayOjanam

kainkaryamiRE.
ஸ்஬பைதம் தக஬த் தர஧஡ந்த்ரி஦ம் ஋ன்நநறந்஡ரல் ெலரி஦ ப்஧ஶ஦ரஜ஢ம்

ஷகங்கர்஦஥றஶந.
periya thiruvadi (garudAzhwAr) and thiruvadi (hanumAn) - ideal examples of being at

service of emperumAn

Once it is understood that "My nature is to be at full disposal of bhagavAn", the resulting
effect is to serve bhagavAn. This is well-estbalished.
Translator's note: pArathanthriyam means "devoid of any independence". kainkaryam

means service. jIvAthmA is naturally and full dependant on bhagavAn in all states.
Everything - sentient and insentient - exist purely for the pleasure of bhagavAn. Let us
see a couple of incidents from periyavAchAn piLLai's life in this connection.
 vArthA mAlai 14 - When some srIvaishNavas ask him "Are we the target of
bhagavAn's leelai (pastimes) or irakkam (krupai - mercy)?", periyavAchAn piLLai
replies "if we are happily engaged in samsAram (materialistic activities, sensual
pleasures, etc) we become target of his leelai; if we feel that we are caught in this
dangerous ocean of samsAram and are eager to be relieved from the miseries,
we become target of his mercy" - either way we are dependent on him and target
of his enjoyment. Our pUrvAchAryas have highlighted that it is better to realize
one's true nature as a servant of bhagavAn and serve him properly.
 vArthA mAlai 48 - A srIvaishNava asks periyavAchAn piLLai "what is the nature

of pArathanthriyam?". He replies "Taking refuge of bhagavAn (omnipotent) after
fully giving ones own abilities, without having a tinge of svAthanthriyam in
upAyam (I have done something to get bhagavAn's mercy - should not be
present at all) and having great attachment towards kainkaryam to bhagavAn".
165. rAmAvathAraththil meyyum krshNAvathAraththil poyyumiRE Asritharkkuth

thanjam.
஧ர஥ர஬஡ர஧த்஡றல் வ஥ய்ப௅ம் க்பேஷ்஠ர஬஡ர஧த்஡றல் வதரய்ப௅஥றஶந

ஆச்ரி஡ர்க்குத் ஡ஞ்ெம்.
For the ones who are surrendered to bhagavAn, truth spoken by srI rAma and lies
spoken by krishNa are the refuge.
Translator's note:

In rAmAvathAram, emperumAn always spoke the truth. emperumAnAr highlights in his
sharaNAgathi gadhyam quoting periya perumAL himself saying "rAmO dhvir nA
bhibhAshathE" (஧ரஶ஥ர த்஬ிர் ஢ர திதர஭ஶ஡) - "In my rAmAvathAram if I committed
once, I never go back in those words" and highlights the rAma charama slOkam, where
srI rAma himself declares that "if one surrenders to me even once, I will protect him -
this is my vow". So, the devotees of emperumAn fully depend on srI rAma's truthful and
caring words.

In krishNAvathAram, emperumAn spoke many lies - but his lies are most relishable for
the devotees. His divine activities, even though may look contrary to sAsthram at times,
are still relishable by his devotees since its done by him. Let us see this from various
pramANams.
 kaNNan emperumAn himself highlights this in gIthA 4.9 "janma karma cha mE
dhivyam Evam yO vEththi thathvatha: thyakthvA dhEham punar janma naithi
mAm Ethi sOrjuna" (ஜந்஥ கர்஥ ெ ஶ஥ ஡றவ்஦ம் ஌஬ம் ஶ஦ர ஶ஬த்஡ற ஡த்஬஡:
த்஦க்த்஬ர ஶ஡யம் பு஢ர் ஜந்஥ ஷ஢஡ற ஥ரம் ஌஡ற ஶமரர்ஜளண) - Oh arjuna!
One who truly understands my divine birth and divine activities, once they give
up their body in this life, they will never be born again in this samsAram.
 ANdAL nAchiyAr beautifully glorifies in nAchiyAr thirumozhi 14.3 "mAlAyp

piRantha nambiyai mAlE seyyum maNALanai ElAp poygaL uraippAnai ingE
pOthak kaNdOmE" (஥ரனரய்ப் திநந்஡ ஢ம்திஷ஦ ஥ரஶன வெய்ப௅ம்
஥஠ரபஷண ஌னரப் வதரய்கள் உஷ஧ப்தரஷண இங்ஶக ஶதர஡க்
கண்ஶடரஶ஥) - bhagavAn who is filled with auspicious qualities, appears here
in a form that is just made of love towards the gOpikAs, he shows his love and
nurtures their love towards him and he speaks beautiful lies whenever required.
periyavAchAn piLLai highlights beautifully that his lies are the means for the

gOpikAs to achieve him and they are good for the jIvAthmAs. He also quotes this
exact entry (165) in this pAsura vyAkyAnam.
 nammAzhwAr highlights in 5.3.5 "kadiyan kodiyan nediyamAl ... en nenjam avan

enRE kidakkum ellE" (கடி஦ன் வகரடி஦ன் வ஢டி஦஥ரல் ... ஋ன் வ஢ஞ்ெம்
அ஬ன் ஋ன்ஶந கறடக்கும் ஋ல்ஶன) - Even though kaNNan emperumAn may
be hard-hearted, cruel, etc, my heart will still long for him only, because that is
my nature. Even if there are some faults in bhagavAn, that is relishable by me.
 kUrathAzhwAn, in his athimAnushasthavam, highlights the same principles

beautifully. In slOkams 34 to 58, he explains the glories of krishNAvathAram. He
says that whenever we see faults in a normal person that leads to aversion
towards that person. But, when we see faults in bhagavAn that brings us closer
to him due to them being most divine. For example, stealing is a fault in normal
cases and the person who steals is generally condemned. But when bhagavAn
steals butter every one becomes so attached towards him seeing his
saulabhyam (simplicity) in behaving like a normal child.
Thus, our AzhwArs and AchAryas fully enjoyed the various leelAs of emperumAn in his
different avathArams (incarnations).
166. uganthArai azhikkaiyiRE bhAthagamAvathu; virOdhigaLai azhikkumathu

upakAramiRE.
உகந்஡ரஷ஧ அ஫றக்ஷக஦ிஶந தர஡க஥ர஬து; ஬ிஶ஧ர஡றகஷப அ஫றக்கு஥து

உதகர஧஥றஶந.
If bhagavAn destroys the ones who have great desire towards him - that is
unfavourable. But to destroy the enemies of the ones who have great desire towards
him is favourable. This is well-estbalished.
Translator's note: AzhwArs feel unbearable sorrow when in separation from

emperumAn and in such cases they simply feel totally helpless and broken. They
cannot sustain even for a moment from bhagavAn. In those times they question
emperumAn's intent in making them suffer so much and destroying them. On the other
hand, if bhagavAn destorys the hurdles in reaching emperumAn for such devotees, that
is most desirable and favourable too. The primary hurdles/enemies for one to reach
emperumAn is the vicious cycle of samsAram and the devotees are most happy when

their connection to samsAram is destroyed and they reach paramapadham to perform
eternal service to emperumAn.
167. brahmahathyaikku prAyaschiththam paNNinAl gOhathyaikku prAyaschiththam

paNNavENdivarumiRE. angan vENdAviRE bhagavathanugraham koNdu kAryam
koLLumidaththil.
ப்஧ஹ்஥யத்ஷ஦க்கு ப்஧ர஦ச்ெறத்஡ம் தண்஠ிணரல் ஶகரயத்ஷ஦க்கு

ப்஧ர஦ச்ெறத்஡ம் தண்஠ஶ஬ண்டி஬பே஥றஶந. அங்ஙன் ஶ஬ண்டர஬ிஶந
தக஬஡த௃க்஧யம் வகரண்டு கரர்஦ம் வகரள்ளு஥றடத்஡றல்.
After killing a brAhmaNa, a person realizes his mistake and atones to eradicate the sin
acquired by such killing. Subsequently. If he kills a cow, he has to atone for that
separately to eradicate the sin acquired by such killing. The previous atonement will not
help. But when emperumAn blesses a jIvAthmA and the jIvAthmA fully surrenders to
emperumAn, that will be capable of eradicating all sins.
Translator's note: This is highlighted in eedu vyAkyAnam for thiruvAimozhi 9.8.1

"aRukkum vinai" (அறுக்கும் ஬ிஷண) pAsuram. In this pAsuram, nammAzhwAr
highlights that "For the ones who have firmly placed bhagavAn in their heart, all their
pApams (and puNyams) will be destroyed". In the vyAkyAnam, nampiLLai highlights
kaNNan emperumAn's charama slOkam "sarva pAbhEpyO mOkshayishyAmi" (மர்஬
தரஶதப்ஶ஦ர ஶ஥ரக்ஷ஦ிஷ்஦ர஥ற) - where he says "All sins will be removed".
nampiLLai explains that when we try to remove our sins on our own efforts, we have to
do one by one but when bhagavAn blesses us, all the sins will be removed at once.
piLLai lOkAchAryar highlights the importance of the word "mOkshayishyAmi" in
mumukshuppadi sUthram 255. The "ishyAmi" indicates bhagavAn saying "I dont have to
make any efforts and you dont have to make any efforts; the sins will themselves run
away from you seeing that you have taken shelter of me".
ANdAL nAchiyAr highlights by constantly glorifying bhagavAn and constantly meditating

on him, sins from the past and the future will vanish in thiruppAvai 5th pAsuram "pOya
pizhaiyum pugu tharuvAn ninRanavum thIyinil thUsAgum" (ஶதர஦ திஷ஫ப௅ம் புகு
஡பே஬ரன் ஢றன்நணவும் ஡ீ஦ிணில் தூெரகும்).
piLLai lOkAchAryar highlights that surrendering to emperumAn will eradicate all

blemishes at once in sUthram 146. In the vyAkyAnam, mAmunigaL highlights "sarva
pAbEpyO mOkshayishyAmi" and emperumAnAr's prayer in sharaNAgathi gadhyam to
eradicate all sins after performing prapathi.
168. AsritharakshaNaththukkum thathprathikUla nirasanaththukkumadi sriya:pathiyAgai.
ஆச்ரி஡஧க்ஷ஠த்துக்கும் ஡த்ப்஧஡றகூன ஢ற஧ம஢த்துக்கு஥டி ச்ரி஦:த஡ற஦ரஷக.
Because bhagavAn is the divine consort of srImahAlakshmi, he protects his devotees

and he annihilates the enemies of such devotees.
Translator's note: bhagavAn qualities are of two types:
 svarUpa nirUpaka dharma - the essential attributes that identify bhagavAn

without which he is inconceivable. This includes sathyam gyAnam anantham
(eternal, filled with knowledge, unlimited), ubhaya vibhUthi nAthathvam (the
master of both spiritual and material worlds), srIya:pathithvam (being the divine
consort of srI mahAlakshmi), sarva kAraNathvam (being the cause of all causes),
anantha sAyithvam (lying on the serpent bed), puNdarikAkshathvam (having
lotus eyes), garuda vAhanathvam (having garudAzhwAr as vAhanam), etc. Of
these, sriya:pathithvam is the most important quality - thirumazhisai AzhwAr
declares "thiruvillAth thEvaraith thEREnmin thEvu" (஡றபே஬ில்னரத் ஶ஡஬ஷ஧த்
ஶ஡ஶநன்஥றன் ஶ஡வு) - the ones who are not connected to srI mahAlakshmi - I
will not consider them as God.

 nirUpitha svarUpa visEshaNa - the additional attributes of the established entity -
such as saulabhyam (simplicity - easy accessibility), sauseelyam (magnanimity),
vAthsalyam (motherly forbearance), etc.
piLLai lOkAchAryar, in mumukshuppadi thirumanthra prakaraNam, highlights that pirAtti

is required to be present when emperumAn protects/blesses any one. And he further
quotes that pirAtti never separates from emperumAn - so pirAtti ensures that
emperumAn protects always. thirumanthram does not mention explicitly about pirAtti -
so he explains how pirAtti's presence is implied.
 sUthram 40 - Since pirAtti is required to be present when bhagavAn protects, srI

mahAlakshmi's presence is implied. mAmunigaL beautifully highlights "lakshmyA
saha hrushIkEsO dhEvyA kAruNya rUpayA; rakshakas sarvasidhdhAnthE
vEdhAnthEpi cha gIyathE" (னக்ஷ்ம்஦ர மய ஹ்பே஭ீஶகஶெர ஶ஡வ்஦ர
கரபேண்஦ பைத஦ர; ஧க்ஷகஸ் மர்஬மறத்஡ரந்ஶ஡ ஶ஬஡ரந்ஶ஡தி ெ
கல ஦ஶ஡) - As pirAtti (who is filled with mercy) nurtures and brings bhagavAn's
mercy to the forefront, her presence is always required to subdue bhagavAn's
svAthanthriyam, forgive the jIvAthmA's sins and accept him.
 sUthram 41 - bhagavath sEnapAthi misrar says "If she leaves his divine chest,
she will not be seen in akAram as well" - Aptha vachanam (trustworthy source).
piLLai lOkAchAryar quotes bhagavath sEnApathi misrar, who explains that pirAtti
never leaves bhagavAn's chest as seen in thiruvAimozhi 6.10.10 "agalagillEn
iRaiyum" (அகனகறல்ஶனன் இஷநப௅ம்) - pirAtti saying "I will not leave even
for a moment". Similarly, in akAram, even though pirAtti is not identified explicitly,
it is to be understood that pirAtti is present there.
So, emperumAn is always protecting his devotees due to his sriya:pathithvam. When
annihilating the enemies of his devotees too, bhagavAn's krupai is revealed. When such
miscreants are destroyed, bhagavAn mercifully stops them from further engaging in
sinful deeds which leads to more sins. So, even in those cases, bhagavAn's krupai
(which is nurtured by pirAtti) is revealed.
169. brAhmaNarkku sandhyAvandhanam pOlE idaiyargaLukku pasu mEykkai.

jAthyuchitha dharmamAgaiyAlE thavira oNNAdhirukkumiRE.
ப்஧ரஹ்஥஠ர்க்கு மந்த்஦ர஬ந்஡ணம் ஶதரஶன இஷட஦ர்களுக்கு தசு

ஶ஥ய்க்ஷக. ஜரத்ப௅ெற஡ ஡ர்஥஥ரஷக஦ரஶன ஡஬ி஧ ஒண்஠ர஡றபேக்கு஥றஶந.

Tending cows for gOpas (cow-herd men) is like performing sandhyAvandhanam for
brAhmaNas. As it is a mandatory requirement per ones own varNa dharmam it cannot
be skipped. This is well-estbalished.
Translator's note: varNAsrama dharmam is of paramount importance for srIvaishNavas.

As devotees of srIman nArAyaNa, one must satisfy the orders of bhagavAn. bhagavAn
himself says:
sruthi: smruthi: mamaiva AgyA yasthAm ullangya varththathE AgyAchchEdhi mama

dhrOhi madh bhakthOpi na vaishNava:
ஸ்பே஡ற: ஸ்ம்பே஡ற: ஥ஷ஥஬ ஆக்஦ர

஦ஸ்஡ரம் உல்னங்஦ ஬ர்த்஡ஶ஡
ஆக்஦ரச்ஶெ஡ற ஥஥ த்ஶ஧ரயற
஥த் தக்ஶ஡ரதி ஢ ஷ஬ஷ்஠஬:
Simple translation: sruthi (vEdhams) and smruthi (dharma sAsthrams, etc) are my
orders and they have to be followed. The ones who dont follow them are called traitors,
even if they are my devotees they wont be called as vaishNavas.
Whatever may be the case, nithya karma anushtAnams have to be performed.
There are some important aspects for srIvaishNavas is this principle:
 karmAnushtAnams are of 3 types:

o nithya karmA - daily activities such as sandhyAvandhanam, samithA
dhAnam (for brahmachAris), aupAsanam (for gruhasthas), etc.
o naimiththika karmA - periodic/specific activities such as pithru
tharppaNam, etc.
o kAmya karmA - activities which are done to obtain material benefits such
as jyOthishtOmam (to go to svargam), etc.
 Any nithya karmA or naimithika karmA must be done as kainkaryam to
emperumAn. They are not done with the desire to achieve anything in return.
 srIvaishNavas generally dont indulge in kAmya karmAs.
 When there is bhagavath/bhAgavatha/AchArya kainkaryam they take
precedence over karmAnushtAnam. Once, when bhattar was with namperumAL
doing thiruvAlavatta kainkaryam, in the evening time, one of the srIvaishNavas
remind him to perform sandhyAvandhanam. bhattar replies that "there is nothing

wrong in not performing sandhyAvandhanam at this junction when being involved
in bhagavath kainkaryam". But once our kainkaryam is complete we can always
get back to karmAnushtAnams.
 nAyanAr says in AchArya hrudhayam (31) "aththANich chEvakaththil
podhuvAnathu nazhuvum" (அத்஡ர஠ிச் ஶெ஬கத்஡றல் வதரது஬ரணது
஢ழுவும்) - When a srivaishnava engages in kainkaryam, he will be naturally
relieved from sAmAnya dharmam like sandhyAvandhanam, agni kAryam,etc.
 mAmunigaL's vyAkyAnam is beautiful and most precise here - he says as the
natural position of jIvAthmA is to serve emperumAn directly - kainkaryam takes
precedence over everything else. sAmAnya dharmam which is per varNam and
Asramam is indirect kainkaryam to emperumAn as we understand all dhEvathas
have emperumAn as antharyAmi and sruthi/emperumAn directs us to perform
these karmAnushtAnams. But when there is "kainkaryam", others take the
backseat. mAmunigaL further explains - though they take the back seat - why is
our pUrvAchAryas seen engaging in sAmAnya dharmam? Basically "Why should
we do it?" is the question. He beautifully explains that our pUrvAchAryas did it
out of overwhelming mercy - if srivaishnavas who are staunch followers of
bhagavAn himself dont follow karmAnushtAnam which is instructed by bhagavAn
himself - others will follow the same and give up their karmAnushtAnam and be
fallen - so our pUrvAchAryas performed sAmAnya dharmam (whenever there is
no contradiction or interference with visEsha dharmam).
Similar principle is explained in siriya thirumadal "vArAr vanamulaiyAL maththArap

paRRikkoNdu" (஬ர஧ரர் ஬ணப௃ஷன஦ரள் ஥த்஡ர஧ப் தற்நறக்வகரண்டு) - here
periyavAchAn piLLai questions why should yasOdhA herself churn the curd to get butter
instead of getting her many assistants to do it for her. He himself beautifully explains
that it is both varNa (vaisya) and Asrama (gruhastha) dharmam for her, so she cannot
give it up. He also highlights that "just because one is wealthy he cannot appoint some
one else to perform his sandhyAvandhanam, etc". Thus we have seen that
sandhyAvandhanam, etc are compulsory for srIvaishNavas and only when we are
involved in kainkaryam they can be delayed.
170. bhagavathvishayam thAn sparsavEdhiyAyirukkumiRE.
தக஬த்஬ி஭஦ம் ஡ரன் ஸ்தர்ெஶ஬஡ற஦ர஦ிபேக்கு஥றஶந.
When come in contact with bhagavAn, even impure persons will become pure. When
one performs prapathi (accepting bhagavAn as the upAyam), bhagavAn , who is the

object of such prapathi does not apply any gradation in the ones who are surrendering
unto him.This is well-estbalished.
Translator's note: We have already seen the explanation for this in entry 44. thirumangai
AzhwAr declares in periya thirumozhi 11.3.5 "thammaiyE okka aruL cheyvar"
(஡ம்ஷ஥ஶ஦ ஒக்க அபேள் வெய்஬ர் - bhagavAn will bless the mukthAthmA to have
his qualities). See http://ponnadi.blogspot.in/2013/08/divine-revelations-of-lokacharya-
5.html for details.
In mANikka mAlai, periyavAchAn piLLai beautifully explains the similarity of Iswara

thathvam (bhagavAn) and achith thathvam (matter). Both have a common quality. When
we associate with matter/material aspects, it will withdraw us from everything us and will
make us too attached to worldly pleasures finally leading to dhEhAthma abhimAnam
(i.e., the soul will start thinking that he is the same as the body). Similarly, when we
associate with bhagavAn he will bless us with divine qualities and withdraw us from
everything else. He nicely highlights that "one he is focussed on thirumanthram will not
approach ignorant people".

171. nirapEkshanAna thAn kuRaiya ninRu ivanudaiya kuRaiyaith thIrkkumAyththu, thAn

sApEkshanAy ninRu ivanai nirapEkshanAkkum.
஢ற஧ஶதக்ஷணரண ஡ரன் குஷந஦ ஢றன்று இ஬னுஷட஦ குஷநஷ஦த்

஡ீர்க்கு஥ரய்த்து, ஡ரன் மரஶதக்ஷணரய் ஢றன்று இ஬ஷண ஢ற஧ஶதக்ஷணரக்கும்.
sApEkshan - one who is with desires/expectations, nirapEkshan - one who is without

any desires/expectations. Out of his causeless mercy, to rectify the limitations of the
jIvAthmA, he brings himself down and fulfills the desires of the jIvAthmAs. Thus, he
places himself in a position where he looks to be desirous of something and makes the
jIvAthmA as desireless (ones whose desires are fulfilled).
Translator's note: emperumAn is known as avAptha samastha kAman - one who has no
un-fulfilled desires. He is self-satisfied on his own. Yet, he takes up very humble
positions to help and guide the jIvAthmAs. For example, when indhran lost all his wealth
he prays to bhagavAn to retrieve them from mahAbali. mahAbali was performing a big
yagya where he is willing to give charity to anyone who asks for anything. indhran feels
ashamed to go and beg for his wealth from mahAbali, so he asks bhagavAn to beg on
behalf of him. bhagavAn descends down as upEndhra (younger brother of indhran) and
goes to mahAbali as vAmanan (dwarf) in the form of a brahmachAri. He begs for 3 feet
of land and mahAbali gladly accepts to give him the 3 feet of land. bhagavAn then
assumes the thrivikrama form and easily accepts everything owned by mahAbali. Here,
the beauty is - emperumAn already owns everything, he could have easily taken the
wealth from mahAbali directly and given it to indhran. But, emperumAn makes himself
available in a very humble position and begs for this as if he does not have anything
and desires to have the 3 feet of land. mahAbali also knowing well that bhagavAn owns
everything, presents the 3 feet of land as if he owns them. Thus, bhagavAn's greatness
to help jIvAthmAs and him assuming menial roles for the ones who surrenders to him is
a wonderful quality of him.
172. ivanukku svarUpasthithi uNdAmpadi paNNikkoNdu nirapEkshaNAga vENumiRE

avanukku. ivanudaiya svarUpa sthithyarththamAga avan thannaith thAzha vittAnenRAl
athuthAnE nairapEkshyaththukku udalAyirukkumiRE avanukku.

இ஬னுக்கு ஸ்஬பைதஸ்஡ற஡ற உண்டரம்தடி தண்஠ிக்வகரண்டு ஢ற஧ஶதக்ஷ஢ரக
ஶ஬ணு஥றஶந அ஬னுக்கு. இ஬னுஷட஦ ஸ்஬பைத ஸ்஡றத்஦ர்த்஡஥ரக அ஬ன்
஡ன்ஷணத் ஡ர஫ ஬ிட்டரவணன்நரல் அது஡ரஶண ஷ஢஧ஶதக்ஷ்஦த்துக்கு
உடனர஦ிபேக்கு஥றஶந அ஬னுக்கு.
emperumAn maintains his desireless state while sustaining the existence of jIvAthmA.
Thus, to establish the jIvAthmA's true nature (of servitorship) and for the sustainence of
the jIvAthmA, if bhagavAn lowers his own position that itself demonstrates that
bhagavAn does not expect anything from the jIvAthmA.
Translator's note: Everything exists on bhagavAn. bhagavAn is the AdhAram

(foundation) for every entity. Out of his unbounded mercy, bhagavAn keeps trying to
purify the jIvAthmAs. After layam (devolution), during srushti (creation), bhagavAn gives
the jIvAthmAs body and senses, gyAnam (knowledge), sAsthram, etc. He himself
descends into samsAram to purify the jIvAthmAs. He facilitates the appearance of
AzhwArs and AchAryas and uplift many jIvAthmAs through them. But even after doing
all of this, he is not expecting anything from jIvAthmAs since he has no expectations. He
does all of this for the upliftment of jIvAthmAs and to have them situated in their natural
position - which is being a servitor to emperumAn.
173. bhagavath vishayam pOlE vAy vanthapadi chollavoNNAthiRE bhAgavatha

vishayam.
தக஬த் ஬ி஭஦ம் ஶதரஶன ஬ரய் ஬ந்஡தடி வெரல்னவ஬ரண்஠ர஡றஶந தரக஬஡

஬ி஭஦ம்.

AzhwAr's glories are unlimited
bhAgavatha vishayam (matters) is not as easy as bhagavath vishayam to understand

and glorify.
Translator's note: For bhagavath vishayam every one is qualified due to their eternal
relationship with bhagavAn. bhagavAn's divine names can also be recited in any way
(see next entry). But to glorify bhAgavathas, one must truly understand the position of
bhAgavathas and properly glorify them. Often times, one may consider bhAgavathas as
mere mortal beings. Just because, they also eat, sleep, etc as others, they are not
given due respect. But AzhwArs have glorified bhAgavathas in exemplified way. A
devotee of bhagavAn must be properly understood and should not be discriminated
based on his birth, knowledge, activities, wealth, place where he stays, his relatives and
their actions, etc. Considering a bhAgavatha to be lower based on any of these
parameters is considered as bhAgavatha apachAram. Thus, to glorify bhAgavathas,
one must have proper knowledge about them in first place.
174. thirunAmam chollugaikku ruchiyEyAyththu vENduvathu. avargaLE adhikArigaL.
஡றபே஢ர஥ம் வெரல்லுஷகக்கு பேெறஶ஦஦ரய்த்து ஶ஬ண்டு஬து. அ஬ர்கஶப

அ஡றகரரிகள்.
To recite the divine names of bhagavAn, one only needs to have the taste for nAma

sankIrthanam. That taste is the only qualification to recite the names of bhagavAn.
Translator's note: In srI bhAgavatha purANam, it is highlighted that even when one says
the name of hari (srIman nArAyaNan) in a casual manner, sattirical manner, etc., it is
considered as beneficial. AzhwArs also highlight the glories of nAma sankIrthanam -
any one can perform thirunAma sankIrthanam. thoNdaradippodi AzhwAr's thirumAlai is
specifically focussed on explaining the glories of nAma sankIrthanam. The only
requirement is to have taste/desire for that. That is the only qualification for thirunAma
sankIrthanam - it can be done in any time, any place and any situation. In
mumukshuppadi, piLLai lOkAchAryar highlights the glories of nArAyaNa manthram
(ashtAkshari) and how it protected dhraupathi even when bhagavAn is far away from
her. In sUthram 17, he identifies, even if bhagavAn's divine names are recited devoid of
any proper etiquette, it is the nature of the divine names to bless the reciter with
whatever they desire for.
175. sEshathva gyAnam piRanthAl svarUpAnurUpamAna vruththi peRAmaiyAl varum

klEsam prAyaschiththaththAl pOkkumadhanRE.
ஶெ஭த்஬ ஜ்ஞரணம் திநந்஡ரல் ஸ்஬பைதரத௃பைத஥ரண வ்பேத்஡ற

வதநரஷ஥஦ரல் ஬பேம் க்ஶனெம் ப்஧ர஦ச்ெறத்஡த்஡ரல் ஶதரக்கு஥஡ன்ஶந.
Once the relationship between the jIvAthmA and paramAthmA as servant and master
respectively is understood, one should engage in serving bhagavAn. If one is not able to
serve and becomes anguished due to lack of kainkaryam, no atonement can be done to
rectify that.
Translator's note: In mumukshuppadi sUthram 55, piLLai lOkAchAryar declares that

"sEshathvamE AthmAvukku svarUpam" (ஶெ஭த்஬ஶ஥ ஆத்஥ரவுக்கு ஸ்஬பைதம்) -
the true identity of jIvAthmA is to be a servitor of bhagavAn. This principle is discussed
previously as well. mAmunigaL highlights beautiful pramANams such as "svathvam
Athmani sanjAtham svAmithvam brahmaNi sthitham" (ஸ்஬த்஬ம் ஆத்஥஢ற
மஞ்ஜர஡ம் ஸ்஬ர஥றத்஬ம் ப்஧ஹ்஥஠ி ஸ்஡ற஡ம்) - jIvAthmA's nature is to be a
property of bhagavAn and bhagavAn's nature is to be the proprietor. Once this
knowledge is understood properly by the jIvAthmA, he will long for eternal service to
emperumAn. For example, AzhwArs were divinely blessed by bhagavAn with
blemishless knowledge. But once they realised their true position and understood that
they are in samsAram (material world) and are not able to directly serve bhagavAn, they
were plunged into an ocean of sorrow. They immediately wanted to serve emperumAn

eternally. But due to bhagavath sankalpam they were still in samsAram and due to that
they felt very helpless. At this stage, no atonement could be done to fulfill their desire for
eternal kainkaryam in paramapadham.
176. ivanai adimai koLLugaiyAlE pugazhukku ellai illaiyAyththavanukku. ivanukku

adimai cheygaiyAlE pugazhukku anthamillaiyAyththu ivargaLukku.
இ஬ஷண அடிஷ஥ வகரள்ளுஷக஦ரஶன புகழுக்கு ஋ல்ஷன

இல்ஷன஦ரய்த்஡஬னுக்கு. இ஬னுக்கு அடிஷ஥ வெய்ஷக஦ரஶன புகழுக்கு
அந்஡஥றல்ஷன஦ரய்த்து இ஬ர்களுக்கு.
nammAzhwAr - thiruvEnkatamudaiyAn with nAchiyArs
emperumAn attains unbounded glories when he engages the jIvAthmAs in his proper
service. jIvAthmAs attain unlimited glories when serving emperumAn.
Translator's note: bhagavAn is the supreme lord. He is glorious on his own. Yet his
glories become multi-fold when he purifies jIvAthmAs and engages them in his service.
In thiruvAimozhi, 3.3 "ozhivil kAlam" (ஒ஫ற஬ில் கரனம்) padhigam, nammAzhwAr
beautifully reveals this principle in the 4th pAsuram.
Isan vAnavarkku enban enRAl

adhu thEsamO thiruvEngadaththAnukku
nIsanEn niRai onRumilEn
en kaN pAsam vaiththa param sudarch chOthikkE
ஈென் ஬ரண஬ர்க்கு ஋ன்தன் ஋ன்நரல்

அது ஶ஡ெஶ஥ர ஡றபேஶ஬ங்கடத்஡ரனுக்கு
஢ீெஶணன் ஢றஷந ஒன்று஥றஶனன்
஋ன் கண் தரெம் ஷ஬த்஡ த஧ம் சுடர்ச் ஶெர஡றக்ஶக
bhagavAn is the supreme master of nithyasUris. But that is not so great when compared
to him in thiruvEnkatam. Here he is showering his mercy on me who is most fallen and
have no good qualities. By accepting me, he has now acquired great radiance/glories.
Same principle is explained by nammAzhwAr in thiruvAimozhi 3.1.9 "mazhungAtha
vainnudhiya ... un sudarchchOdhi maRaiyAdhE" (஥ழுங்கர஡ ஷ஬ந்த௃஡ற஦ ... உன்
சுடர்ச்ஶெர஡ற ஥ஷந஦ரஶ஡) - when gajEndhrAzhwAn was in danger, emperumAn
rushed to the pond, protected him and accepted his kainkaryam - AzhwAr becomes
amazed by emperumAn's mercy and says by his act of protecting gajEndhrAzhwAn, his
glories have become multi-fold.
When jIvAthmAs serve him properly, they also become greatly glorified. bhagavAn
himself identifies the glories of the ones who are fully realised in bhagavath gIthA.
 slOkam 7.16 - the 4 types of people who approach him - the distressed, the ones
who are desiring for wealth, the inquisitive and the gyAni (the one who have
properly understood the essential principles).
 slOkam 7.17 - of all the 4 types of people, the gyAni who has full devotion to me
is most glorified. He is most dear to me and I am most dear to him.
 slOkam 7.18 - Though, all the 4 types of people who surrender to me are
commendable, the gyAni is the one who sustains me and is considered as my
soul, since he has me as the ultimate achievable goal.
177. samsAraththilE irunthAl ivanukkup pugazhuNdAgilAyththu

paramapadhaththilirunthAl avanukku pughazhuNdAvathu. innilaththaivida ivanukkup
pugazhuNdAmAppOlE annilaththai vidavida avanukkup pugazhuNdAm.
iruvarukkumiraNdum alabhya lAbhamiRE.

மம்மர஧த்஡றஶன இபேந்஡ரல் இ஬னுக்குப் புகழுண்டரகறனரய்த்து
த஧஥த஡த்஡றனறபேந்஡ரல் அ஬னுக்கு புகழுண்டர஬து. இந்஢றனத்ஷ஡஬ிட
இ஬னுக்குப் புகழுண்டர஥ரப்ஶதரஶன அந்஢றனத்ஷ஡ ஬ிட஬ிட அ஬னுக்குப்
புகழுண்டரம். இபே஬பேக்கு஥ற஧ண்டும் அனப்஦ னரத஥றஶந.
Only If the jIvAthmA is glorified for being in samsAram, bhagavAn will also be glorified
by being in parampadham. Just like the jIvAthmA is glorified for giving up samsAram
(and going to paramapadham), bhagavAn is glorified for giving up paramapadham (and
descending to samsAram).
Translator's note: bhagavAn is served by nithyasUris and muthAthmAs in

paramapadham. The badhdha jIvAthmAs in samsAram also are eligible to serve
bhagavAn eternally in paramapadham once they realise their true nature as servitor of
bhagavAn. Only when they realise their true nature and reach paramapadham they are
greatly glorified. Similarly, bhagavAn is enjoying endless pleasures in paramapadham
being the supreme lord of everyone - he is greatly glorified for his parathvam
(supremacy). In paramapadham, everyone is fully realised and properly serving
bhagavAn. So, there is no opportunity for him to manifest his many qualities such as
saulabhyam (simplicity), sausIeelyam (magnanimity), vAthsalyam (motherly
forbearance), kAruNyam (mercy), etc. These divine qualities of bhagavAn are fully

manifested in samsAram. In thathva thrayam, piLLai lOkAchAryar explains the various
qualities of bhagavAn and the target of such qualities in sUthram 150.
 gyAnam (knowledge) - for the ignorant

 shakthi (power) - for the powerless
 kshamai (forgiving) - for the ones who commit mistakes
 krupai (mercy) - for the ones who are in sorrow
 vAthsalyam (motherly forbearance) - for the ones who have defects
 seelam (magnanimity) - for the downtrodden
 Arjavam (honesty-integrity) - for the ones who are cunning
 sauhArdham (kind-hearted) - for the evil-hearted
 mArdhavam (tender nature) - the ones who cannot bear his separation
 saulabhyam (simplicity/easy accessibility) - for the ones who desire to see him
 etc
As we can see, only in samsAram, these qualties are fully manifest, since in
paramapadham, every one is realised fully and they dont have any thing that needs to
be provided by bhagavAn. It is said in rg vEdham that "sa u shreyAn bhavathi
jAyamAna:" (ம உ ச்ஶ஧஦ரன் த஬஡ற ஜர஦஥ரண:) - bhagavAn becomes more
praiseworthy when he takes birth in this world. His saulabhyam is clearly manifested in
the material world only. That is why our AzhwArs and AchAryas fully focussed their life
in glorifying bhagavAn's many avathArams that too mainly krishNAvathAram where he
fully placed himself at the control of gOpas and gOpis. Even more than his
vibhavAvathAram (various incarnations), archAvathAram (deity form) is even more
approachable and easily accessible for every one at all times. This is why piLLai
lOkAchAryar highlights in mumukshuppadi sUthram 139 that the pinnacle of
emperumAn's saulabhyam is archAvathAram. Thus bhagavAn's glories become
manifold when he descends down to samsAram.
178. prApyaththiRku prApakamAga vEdhAnthangaLil bhakthiyenRum

prapaththiyenRum iraNdu prApakangaLai vidhiththathu. avai iraNdilum bhakthi
thraivarNikAdhikAram. prapaththi sarvAdhikAram.
ப்஧ரப்஦த்஡றற்கு ப்஧ரதக஥ரக ஶ஬஡ரந்஡ங்கபில் தக்஡றவ஦ன்றும்

ப்஧தத்஡றவ஦ன்றும் இ஧ண்டு ப்஧ரதகங்கஷப ஬ி஡றத்஡து. அஷ஬ இ஧ண்டிலும்
தக்஡ற த்ஷ஧஬ர்஠ிகர஡றகர஧ம். ப்஧தத்஡ற மர்஬ர஡றகர஧ம்.

prApyam - achievable goal. prApakam - means. bhakthi yOgam and prapathi
(surrender) are identified as two means in vEdhAntham for the ultimate goal. Of these
two, brAhmaNa, kshathriya, vaisya are qualified to undergo bhakthi yOgam. Every one
is qualified to perform prapathi. This principle/quote is from the pravEsam (introduction)
of thiruvAimozhi 10.4 "chArvE thavaneRikku" (ெரர்ஶ஬ ஡஬வ஢நறக்கு) vyAkyAnam.
Translator's note: In sAsthram, both bhakthi yOgam and prapathi are identified as the
superior means to achieve bhagavAn. bhakthi yOgam involves vEdha adhyayanam
(learning vEdhic text), learning the meanings of vEdham and vEdhAntham, practising
karmAnushtAnams as directed in vEdham/vEdhAntham and finally applying the
essential principles related to developing loving devotion towards bhagavAn in an
orderly manner. This process is only applicable for the first 3 varNams - brAhmaNa,
kshathriya and vaisya. AzhwAr himself explains bhakthi yOgam in thiruvAimozhi 1.3 -
"paththudai adiyavarkku" (தத்துஷட அடி஦஬ர்க்கு) padhigam in a very detailed
manner. On the other hand, prapathi is based on the eternal relationship between
jIvAthmA and paramAthmA. prapathi is the act of accepting bhagavAn as the means to
achieve bhagavAn. Since this is based on the natural attitude of the jIvAthmA, any one
is qualified to perform prapathi. AzhwAr explains the process of prapathi in
thiruvAimozhi 1.2 - "vIdumin muRRavum" (஬டு஥றன் ீ ப௃ற்நவும்) padhigam (decade).
nampiLLai beautifully highlights that nammAzhwAr is fully focussed on prapathi.
nammAzhwAr concludes the divine principles in 10.4 "chArvE thavaneRikku" (ெரர்ஶ஬
஡஬வ஢நறக்கு) padhigam and 10.5 "kaNNan kazhaliNai" (கண்஠ன் க஫னறஷ஠)
padhigam - he declares that accepting bhagavAn's lotus feet is the only true way for us
to be uplifted. nampiLLai also highlights that this is most consistent with vEdhAntham
which declares "thasmAnnyAsamEshAm thapasAmathirikthamAhu:"
(஡ஸ்஥ரந்ந்஦ரமஶ஥஭ரம் ஡தமர஥஡றரிக்஡஥ரயள:) - Of all austerities prapathi
is the best.
179. ananya prayOjananAna bhakthimAngaLukkum palaprathanAy upAyamAyirukkum.

thannaiyE paRRinArkku avyavahithOpAyamAm.
அ஢ந்஦ ப்஧ஶ஦ரஜ஢஢ரண தக்஡ற஥ரன்களுக்கும் தனப்஧஡ணரய்

உதர஦஥ர஦ிபேக்கும். ஡ன்ஷணஶ஦ தற்நறணரர்க்கு அவ்஦஬யறஶ஡ரதர஦஥ரம்.
For the ones who perform bhakthi without any expectation, bhagavAn will be the

benedictor and bless them with the ultimate goal. For the ones who accept bhagavAn
only as the means, he will be the immediate/absolute means to achieve the ultimate
goal. This principle/quote is highlighted in thiruvAimozhi 10.4.10.
Translator's note: bhagavAn is parama-chEthanan (supremely knowledgable). bhakthi

yOgam is mere achEthanam (devoid of self-knowledge). For the ones who perform pure
bhakthi yOgam without any expectation other than bhagavath kainkaryam, bhagavAn
becomes the means for them (even though they consider bhakthi as the means). For
the ones who are fully surrendered to emperumAn and consider emperumAn as the
means, he at once fulfills their desire and blesses them with eternal kainkaryam (at the
end of this life itself). piLLai lOkAchAryar beautifully explains this principle in
mumukshuppadi charama slOka prakaraNam sUthrams 215 and 216.
 sUthram 215 - athAvathu - sidhdhamAy, paramachEthanamAy, sarvashakthiyAy,

nirapAyamAy, prApthamAy, sahAyAnthara nirapEkshamAyirukkai (அ஡ர஬து -
மறத்஡஥ரய், த஧஥ஶெ஡ண஥ரய், மர்஬ெக்஡ற஦ரய், ஢ற஧தர஦஥ரய்,
ப்஧ரப்஡஥ரய், மயர஦ரந்஡஧ ஢ற஧ஶதக்ஷ஥ர஦ிபேக்ஷக) - that is bhagavAn
is sidhdham (established/always existing), paramachEthanam (supremely
knowledgable), sarvashakthi (omni-potent), nirapAyam (no fear of fulfillment
since he is alredy present), prAptham (apt master for the jIvAthmA),
sahAyAnthara nirapEksham (does not expect any other support).
 sUthram 216 - maRRai upAyangaL sAdhyangaLAgaiyAlE, svarUpa sidhdhiyil
chEthananai apEkshiththirukkum; achEthanangaLumAy,
achakthangaLumAyirukkaiyAlE kArya sidhdhiyil, Iswaranai apEkshiththirukkum.
intha upAyam avaRRukku edhirththattAyirukkaiyAlE, ithara
nirapEkshamAyirukkum (஥ற்ஷந உதர஦ங்கள் மரத்஦ங்கபரஷக஦ரஶன,
ஸ்஬பைத மறத்஡ற஦ில் ஶெ஡஢ஷ஢ அஶதக்ஷறத்஡றபேக்கும்;
அஶெ஡஢ங்களு஥ரய், அெக்஡ங்களு஥ர஦ிபேக்ஷக஦ரஶன கரர்஦
மறத்஡ற஦ில், ஈஸ்஬஧ஷண அஶதக்ஷறத்஡றபேக்கும். இந்஡ உதர஦ம்
அ஬ற்றுக்கு ஋஡றர்த்஡ட்டர஦ிபேக்ஷக஦ரஶன, இ஡஧
஢ற஧ஶதக்ஷ஥ர஦ிபேக்கும்) - Other upAyams such as karma, gyAna, bhakthi
yOgams need to be performed by a jIvAthmA to have it established; Since they
are not themselves knowledgable and dont have any power on their own to have
the results, they look up to bhagavAn at that stage. But this upAyam (bhagavAn
himself) is directly opposite to these other upAyams - so bhagavAn himself can
benedict the results without expecting anything from anyone.

180. kuRRam thalainirambi puRambu pugalillAdhArai rakshikkum Iswaran. kuRRam
nirambi anuthApam illAthArai poRuppikkum pirAtti.
குற்நம் ஡ஷன஢ற஧ம்தி புநம்பு புகனறல்னர஡ரஷ஧ ஧க்ஷறக்கும் ஈஸ்஬஧ன்.

குற்நம் ஢ற஧ம்தி அத௃஡ரதம் இல்னர஡ரஷ஧ வதரறுப்திக்கும் தி஧ரட்டி.
Iswaran will protect and uplift the ones who are filled with defects but has no one (other
than bhagavAn himself) as refuge. pirAtti will proctect and uplift the ones who are filled
with defects, yet they dont even repent for their defects.
Translator's note: vAthsalyam (motherly forbearance) is one of the most important

qualities of bhagavAn. vAthasalyam is beautifully explained by aruLALa perumAL
emperumAnAr in gyAna sAram pAsuram 25:
aRRam uraikkil adaindhavar pAl ambuyaikOn

kuRRam uNarndhu igazhum koLgaiyanO
eRRE than kanRin udambin vazhuvanRO kAdhalippadhu
anRadhanai InRugandha A
அற்நம் உஷ஧க்கறல் அஷடந்஡஬ர் தரல் அம்புஷ஦ஶகரன்

குற்நம் உ஠ர்ந்து இகழும் வகரள்ஷக஦ஶணர
஋ற்ஶந ஡ன் கன்நறன் உடம்தின் ஬ழு஬ன்ஶநர கர஡னறப்தது
அன்ந஡ஷண ஈன்றுகந்஡ ஆ
When we scrutinize the sAsthram fully, we understand that srIman nArAyaNan who is
the husband of srI mahAlakshmi, would he discard his devotees because they have
defects? (No). When a cow gives birth to a calf, it cleans the dirt on the body of the calf
using its tongue. (Similarly bhagavAn also accepts his devotees with their defects as
they are).

We can clearly see this in the charithram of srI rAma himself accepting guhan.
thirumangai AzhwAr highlights guhan's nature in periya thirumozhi 5.8.1 as "Ezhai
Ethalan kIzhmagan" (஌ஷ஫ ஌஡னன் கல ழ்஥கன்) that guhan is very bad in manners,
cruel natured, etc - yet srI rAma accepted him as his own brother.

pirAtti is even greater. Even when kAkAsuran committed the most abominable offense
and did not even repetnt for the same, she mercifully forgives him and directs him to the
lotus feet of srI rAma. Also, when rAkshasis tortured them during her stay in ashOka
vanam, she did not take offense to them at all, even though they did not personally
repent for their acts. When rAvaNa was destroyed and hanumAn comes to see sIthA
pirAtti, he requests to allow him to torture those rAkshasis. rAkshasis start shivering
seeing hanumAn's mood. But pirAtti, chastises hanumAn for being harsh towards those
rAkshasis and mercifully protects them. Thus pirAtti is even more compassionate than
bhagavAn due to her motherly nature.

181. rakshya varggam kuRaivaRRa dhEsamAgaiyAlE rakshakanukku sampaththu

mikkirukkum ingu. kainkaryaththukku vichchEthamillAmaiyAlE sEsha bhUthanukku
sampaththu mikkirukkum angu.
஧க்ஷ்஦ ஬ர்க்கம் குஷந஬ற்ந ஶ஡ெ஥ரஷக஦ரஶன ஧க்ஷகனுக்கு மம்தத்து

஥றக்கறபேக்கும் இங்கு. ஷகங்கர்஦த்துக்கு ஬ிச்ஶெ஡஥றல்னரஷ஥஦ரஶன ஶெ஭
பூ஡னுக்கு மம்தத்து ஥றக்கறபேக்கும் அங்கு.

srIranganAthan manifesting his protection
bhagavAn looks out for the upliftment of jIvAthmAs in this samsAram (material world)
there by establishing his title "rakshakan" (the protector/uplifter). As there are
innumerable jIvAthmAs, his rakshakathvam (protectorship) is clearly established here
and he is very wealthy in that aspect here in samsAram. The true nature of jIvAthmA is
to serve bhagavAn. That servitorship is his true wealth. Since there is opportunity for
un-interrupted service in paramapadham, its filled with abundance of kainkaryasrI
(wealth of servitorship).
Translator's note: akAram in praNavam represents bhagavAn. bhattar highlights this in

his ashtaslOki - first slOkam itself - "akArArththO vishNu:" (அகர஧ரர்த்ஶ஡ர
஬ிஷ்ணு:). In samskritham, the etymology of akAram represents avarakshaNE - which
means protectorship. This quality (giving protection) is most natural for srIman
nArAyaNan. piLLai lOkAchAryar beauitfully explains the true meaning of "rakshakam" in
mumukshuppadi sUthrams 36, 37, 38 and 39 - we can understand the same in a
precise manner with mAmunigaL's wonderful commentary.
 sUthram 36 - rakshikkaiyAvathu virOdhiyaip pOkkugaiyum apEkshithaththaik

kodukkaiyum (஧க்ஷறக்ஷக஦ர஬து ஬ிஶ஧ர஡றஷ஦ப் ஶதரக்குஷகப௅ம்
அஶதக்ஷற஡த்ஷ஡க் வகரடுக்ஷகப௅ம்) - protecting means removing the
hurdles which cause sorrow and fulfilling expectations which leads to joy.

 sUthram 37 - ivaiyiraNdum chEthanar ninRa ninRa aLavukku IdAyirukkum
(இஷ஬஦ி஧ண்டும் ஶெ஡ணர் ஢றன்ந ஢றன்ந அபவுக்கு ஈடர஦ிபேக்கும்) -
These two (removing hurdles and fulfilling expectations) are per the state/position
of the jIvAthmA.
 sUthram 38 - samsArigaLukku virOdhi chathrupItAdhigaL, apEkshitham

annapAnAthigaL; mumukshukkaLukku virOdhi samsAra sambandham;
apEkshitham paramapadhaprApthi; muktharkkum nithyarkkum virOdhi kainkarya
hAni, apEkshitham kainkarya vrudhdhi (மம்மரரிகளுக்கு ஬ிஶ஧ர஡ற
ெத்பேதீடர஡றகள், அஶதக்ஷற஡ம் அந்஢தர஢ர஡றகள்; ப௃ப௃க்ஷளக்களுக்கு
஬ிஶ஧ர஡ற மம்மர஧ மம்தந்஡ம்; அஶதக்ஷற஡ம் த஧஥த஡ப்஧ரப்஡ற;
ப௃க்஡ர்க்கும் ஢றத்஦ர்க்கும் ஬ிஶ஧ர஡ற ஷகங்கர்஦ யர஢ற, அஶதக்ஷற஡ம்
ஷகங்கர்஦ வ்பேத்஡ற) - For the samsAris (materially focussed persons)
enemies, diseases, etc are the hurdles and food, water, etc are desirable; For the
mumukshus (one who desires to serve bhagavAn) their existence in samsAram
is the hurdle and reaching parampadham is desirable; For the nithyasUris and
mukthas (who are residents of paramapadham) any break in kainkaryam is the
hurdle and increased kainkaryam is desirable.
 sUthram 39 - 'Iswaranai ozhinthavargaL rakshakarallar' ennumidam prapanna

parithrANaththilE chonnOm ('ஈச்஬஧ஷண ஒ஫றந்஡஬ர்கள் ஧க்ஷக஧ல்னர்'
஋ன்னு஥றடம் ப்஧தந்஢ தரித்஧ர஠த்஡றஶன வெரன்ஶணரம்) - I have already
explained in prapanna parithrANam that "srIman nArAyaNan is the only protector
and no one else is".
Thus we can understand that bhagavAn's real wealth is him being the protector of
everyone.
"srI" generally means wealth. In srIvaishNava sampradhAyam, the focus for jIvAthmAs
to acquire kainkaryasrI (the wealth of servitude). paramapadam is called "nalam antham
illathOr nAdu" (஢னம் அந்஡ம் இல்னஶ஡ரர் ஢ரடு) - the abode of endless bhagavath
anubhavam (which leads to endless bhagavath kainkaryam). In parampadham,
jIvAthmAs are in fully realized state. They constantly engage in kainkaryam in many
different ways. The nithyasUris and muthAthmAs can take any number of different
forms and serve bhagavAn in paramapadham. poigai AzhwAr glorifies AdhisEshan for
his many wonderful kainkaryams in his mudhal thiruvanthAdhi pAsuram 53.

senRAl kudaiyAm irundhAl singAsanamAm
ninRAl maravadiyAm nIL kadaluL enRum puNaiyAm
maNiviLakkAm pUmpattAm pulgum aNaiyAm
thirumARku aravu
வென்நரல் குஷட஦ரம் இபேந்஡ரல் ெறங்கரெண஥ரம்

஢றன்நரல் ஥஧஬டி஦ரம் ஢ீள் கடலுள் ஋ன்றும் புஷ஠஦ரம்
஥஠ி஬ிபக்கரம் பூம்தட்டரம் புல்கும் அஷ஠஦ரம்
஡றபே஥ரற்கு அ஧வு
AdhisEshan takes many wonderful forms to serve srIman nArAyaNan constantly. He

becomes the umbrella when bhagavAn goes for a walk. He becomes the throne when
bhagavAn sits. He becomes the sandals when bhagavAn stands. He becomes the bed
on the milky ocean for bhagavAn's comfortable lying. He becomes the auspicious lamp.
He becomes the beautiful silky clothes for bhagavAn. He becomes the pillow for
bhagavAn to hug while sleeping. Thus jIvAthmAs can indulge in abundance of service in
srIvaikuntam (paramapadham).
182. aRivudaiyArkku poRukkavoNNAtha narakam samsAramiRE.
அநறவுஷட஦ரர்க்கு வதரறுக்கவ஬ரண்஠ர஡ ஢஧கம் மம்மர஧஥றஶந.

jIvAthmAs are servitors of bhagavAn. For the ones who have understood this principle
clearly and yearns for service to him eternally in paramapadham, just being in this
material world itself is hellish.
Translator's note:
 nammAzhwAr is blessed with blemishless knowledge by bhagavAn himself out of

his causeless mercy. As soon as AzhwAr realizes his position as true servitor of
bhagavAn and the opportunity to serve him eternally in parampadham, he prays
to bhagavAn in his first pAsuram of thiruviruththam (which is his first dhiyva
prabhandham) itself that he be immediately relieved of this body in this
samsAram and declares that he cannot be living here even for a moment.
nampiLLai identifies in his vyAkyAnam that AzhwAr feels as if he is standing on
burning hot fire.
 In thiruvAimozhi 2.6.7, He highlights this samsAram (material world) as "vidiyA

vennarakam" (஬ிடி஦ர வ஬ந்஢஧கம்) - the endless hell.
 Towards the end of thiruvAimozhi, in 10.6.5 "aruL peRuvAr" (அபேள்

வதறு஬ரர்) padhigam, when bhagavAn is revealing his desire to bring AzhwAr
to paramapadham soon, nammAzhwAr instructs his heart "narakaththai nagu

nenjE" (஢஧கத்ஷ஡ ஢கு வ஢ஞ்ஶெ) - laugh at this samsAram (which compared to
hell) before ascending to paramapadham. nampiLLai highlights a beautiful
incident in this vyAkyAnam. When azhagiyamaNavALa perumAL araiyar was
ascending to paramapadham due to an illness (out of an wound), he looks at the
the wound, laughs and says "I have defeated you now and I am ascending to
paramapadham". Such was his conviction with bhagavAn being with him to bring
him to paramapadham.
Thus we can understand that when jIvAthmA realises his true nature, being in
samsAram in separation from bhagavAn itself is considered as hellish life.
183. sarva sAdhAraNanAna svAmiyudaiya vyAbAramellAm enakkenna

enakkennalAmiRE sEsha bhUtharukku.
மர்஬ மர஡ர஧஠ணரண ஸ்஬ர஥றப௅ஷட஦ வ்஦ரதர஧வ஥ல்னரம் ஋ணக்வகன்ண

஋ணக்வகன்ணனர஥றஶந ஶெ஭ பூ஡பேக்கு.
bhagavAn is the common master to everyone. Whatever he does, the jIvAthmA being a
servitor thinks that bhagavAn is doing that for the well-being of the jIvAthmA.
Translator's note: Once we truly understand that bhagavAn is the master of every one
and every jIvAthmA is his servitor, we will feel happy when bhagavAn helps some other
jIvAthmA as well.
For example, whenever AzhwArs think about bhagavAn helping gajEndhrAzhwAn, they
think that bhagavAn is helping them actually. This is the highest state of srIvaishNavam
- whatever glories that occur to other srIvaishNavas if one feels happy for that as if he
himself is glorified, that shows the top-most understanding of our sath sampradhAyam.
184. gyAnalAbamuNdAna pinbu "avvarugil prApthi peRRilOm" enRu varuvathoru

kuRaiyuNdO.
ஜ்ஞர஢னரதப௃ண்டரண தின்பு "அவ்஬பேகறல் ப்஧ரப்஡ற வதற்நறஶனரம்" ஋ன்று

஬பே஬வ஡ரபே குஷநப௅ண்ஶடர.
After being blessed with blemishless knowledge and constantly engaged in enjoying the
divine auspicious qualities of bhagavAn, nothing more is needed.

Translator's note: Generally, after understanding the true position of the jIvAthmA, the
anubhavam (interactions) with bhagavAn can be broadly classified in to two categories:
 While visualizing bhagavAn in the mind along with his divine forms, qualities,
activities, etc - to become fully satisfied and constantly engage in such
bhagavath anubhavam.
 While realizing that we are still in samsAram and look at ourselves, we get
plunged into an ocean of sorrow and feel the separation from bhagavAn
This is explained by piLLai lOkAchAryar in mumukshuppadi dhvaya prakaraNam

sUthram 116. While explaining the essential qualities of a srIvaishNava, he highlights
two qualities among others.
 pERu thappAthenRu thuNinthirukkaiyum (ஶதறு ஡ப்தரவ஡ன்று

து஠ிந்஡றபேக்ஷகப௅ம்) - a srIvaishNava should be fully confident that he will
reach paramapadham definitely.
 pERRukkuth thvarikkaiyum (ஶதற்றுக்குத் த்஬ரிக்ஷகப௅ம்) - yearning

constantly to reach paramapadham due to the great desire in serving bhagavAn
eternally
azhagiya maNavALa perumAL nAyanAr also highlights this same principle of being fully
confident in reaching paramapadham in his AchAryar hrudhayam chUrNikai 19.
sAsthrigaL theppakkaraiyaraippOlE iraNdaiyum idukkip piRavikkadalai nIntha sAragyar

vittaththiliruppAraippOlE irukaiyum vittu karaikuRugum kAlameNNvargaL
(மரஸ்த்ரிகள் வ஡ப்தக்கஷ஧஦ஷ஧ப்ஶதரஶன இ஧ண்ஷடப௅ம் இடுக்கறப்
திந஬ிக்கடஷன ஢ீந்஡ மர஧க்஦ர் ஬ிட்டத்஡றனறபேப்தரஷ஧ப்ஶதரஶன
இபேஷகப௅ம் ஬ிட்டு கஷ஧குறுகும் கரனவ஥ண்ணு஬ர்கள்) - Ones who practice
karma/gyAna/bhakti yOgam, will hold on to a raft on one hand and swim with the other
hand in hope of crossing this ocean of samsAram. The ones who have understood the
essence of sAsthram (bhagavAn as the upAyam), will accept bhagavAn as the ship
which helps cross the ocean of samsAram and stay on top of the ship waiting to reach
paramapadham. mAmunigaL's vyAkyAnam is most precise and beautiful for this most
important chUrNikai.

185. chEthananai ozhiya achEthananukku sthithiyillAthAppOlE Iswaranai ozhiya
AthmAvukku sthithiyillai.
ஶெ஡஢ஷ஢ ஒ஫ற஦ அஶெ஡஢த௃க்கு ஸ்஡ற஡ற஦ில்னர஡ரப்ஶதரஶன ஈச்஬஧ஷண

ஒ஫ற஦ ஆத்஥ரவுக்கு ஸ்஡ற஡ற஦ில்ஷன.
Matter (Body) does not sustain itself without the presence of AthmA in it. Similarly,
AthmA does not sustain itself without bhagavAn in it.
Translator's note: Any thing which is observable through our senses (vision, touch, feel,
etc) is called achEthanam (matter). All material objects have a soul within them. Nothing
can sustain without a soul inside them. sruthi also highlights that: anEna jIvEna
AthmanA anupravishya nAmarUpE vyAkaravANi (அஶ஢஢ ஜீஶ஬஢ ஆத்஥஢ர
அத௃ப்஧஬ிஷ்஦ ஢ர஥பைஶத வ்஦ரக஧஬ர஠ி) - the purport of this pramANam in this
context is - anything with name and form is controlled by a jIvAthmA. Similarly,
bhagavAn is the one who sustains all jIvAthmAs. azhagiya maNavALa perumAL
nAyanAr highlights in AchArya hrudhayam chUrNikai 218 that bhagavAn's vyApakthvam
(omni-presence) in fully explained by nammAzhwAr in the 3rd centum of thiruvAimozhi.

186. purushArththam peRuvathu oru chEthananAlE.
achEthanakriyAkalApAdhigaLAlanRE.
புபே஭ரர்த்஡ம் வதறு஬து ஒபே ஶெ஡஢ணரஶன.

அஶெ஡஢க்ரி஦ரகனரதர஡றகபரனன்ஶந
srIman nArAyaNan the ultimate benedictor
Whatever we desire to achieve, that can only be bestowed by a chEthanan (one who
has knowledge and action). All karmAs such as yAgam, etc are achEthanam (based on
matter). Thus, paramachEthanan (supremely knowledgeable) is the one who is the
benedictor. This principle/quote is highlighted by nampiLLai in thiruvAimozhi 10.10.5
vyAkyAnam.
Translator's note: All processes such as karma yOgam, gyAna yOgam, bhakthi yOgam,
yagyam, dhAnam, etc are processes given in sAsthram. They themselves are not
capable of giving the fruits of the action to the performer. bhagavAn observes that a
jIvAthmA is engaged in one or more of these processes and benedicts the result to the
performer based on his performance. Thus, our pUrvAchAryas fully depended on
bhagavAn himself and accepted him as the only means to achieve the ultimate goal of
unintterrupted bhagavath kainkaryam in paramapadham.
Thus ends the beautiful collection of srIsUkthis from nampiLLai's eedu vyAkyAnam. In
the next and final article we will see a concluding note from adiyen about this wonderful
literature and its glories.

Divine revelations of lOkAchArya – conclusion
of-lokacharya-19.html and the full set of articles at http://ponnadi.blogspot.in/p/divine-
revelations-of-lokacharya.html.
periya perumAL
prapanna jana kUtasthar - nammAzhwAr

jagadhAchArya - emperumAnAr
So far, in several articles we enjoyed the divine revelations of nampiLLai from his eedu
mahAvyAkyAnam. The glories of nampiLLai and his eedu vyAkyAnam for thiruvAimozhi
are well established. nampiLLai was the target of the divine mercy of nanjIyar. Under
nanjIyar, nampiLLai studied all the essential principles of our sath sampradhAyam. The
relationship and conversations between nanjIyar and nampiLLai are most enchanting. In
many incidents, nanjIyar (even though being the AchAryan) glorifies his own sishya
nampiLLai for his beautiful way of explaining the meanings of pAsurams. nampiLLai's
expertise in samskritham literature and thamizh literature is unparallel. He had fully
mastered the various literatures and was able to correlate several incidents from srI
rAmAyaNam into the principles explained in thiruvAimozhi. As srI rAmAyaNam was one
of the most commonly accepted pramANams (valid reference), our pUrvAchAryas
always cited examples from srI rAmAyaNam to explain AzhwArs pAsurams.

nanjIyar - nampiLLai
nampiLLai's eedu vyAkyAnam for nammAzhwAr's thiruvAimozhi is the most celebrated

work of our pUrvAchAryas. dhvaya mahA manthram is most dear to our pUrvAchAryAs.
thiruvAimozhi is explained as the divine meanings of dhvaya mahA manthram itself.
Thus dhvaya mahA manthra anusandhAnam with contemplation on the divine meanings
of thiruvAimozhi was naturally the most pleasing one for our AchAryas.
nampiLLai was regularly lecturing at srIrangam periyakOil in the eastern side of the
sannidhi of periya perumAL. His lectures were so enchanting that periya perumAL
himself would climb up from his lying position to have the vision of nampiLLai lecturing
and hear the lecture. vadakku thiruvIdhi piLLai documents the upanyAsams (lectures) of
nampiLLai as is and had the manuscripts in his thiruvArAdhanam (daily worship). Once,
incidentally nampiLLai looks at the manuscripts and becomes overwhelmed with joy by

the way the lectures were documented. Yet, he is upset that vadakku thiruvIdhi piLLai
had compiled this without his permission. He takes those manuscripts away and gives
them to eeyuNNi mAdhava perumAL and asks him to teach it to most deserving sishyas
only. He also informs that this vyAkyAnam will be revealed to the entire world at an
appropriate time by a great personality. From eeyuNNi mAdhava perumAL it gets
transmitted up to thiruvAimozhi piLLai (the way it was transmitted is explained in
eeyuNNi mAdhava perumAL charithram). mAmunigaL learns the same from
thiruvAimozhi piLLai and fully memorises the same. He starts lecturing on the same
regularly to his sishyas.
mAmunigaL eedu kAlakshEpa gOshti - srIsailEsa dhayApAthram thanian
periya perumAL considers that the right time has arrived to reveal the divine meanings
of eedu vyAkyAnam and decides that the most appropriate person to do that is
mAmunigaL. He orders mAmunigaL to lecture on eedu vyAkyAnam (along with other
vyAkyAnams of thiruvAimozhi) in front of him just outside is sannidhi. mAmunigaL
feeling greatly honoured and with great humility, begins the lecture series and
namperumAL along with his dhivya mahishis and AzhwArs/AchAryas listen to the
kAlakshEpam for a whole year stopping all other uthsavams. On the concluding day of
Ani thirumUlam, emperumAn takes the form of a small boy, submits the "srIsailEsa
dhayApAthram" thaniyan (glorificatory verse) to mAmunigaL and accepts him as his
AchArya.

nampiLLai - vadakku thiruvIdhi piLLai - piLLai lOkAchAryar - nAyanAr
vadakku thiruvIdhi piLLai teaches the principles of eedu vyAkyAnam to his divine sons
piLLai lOkAchAryar and azhagiya maNavALa perumAL nAyanAr in great detail.
nampiLLai was given the name lOkAchArya by kanthAdai thOzhappar (explained in
nampiLLai vaibhavam). nampiLLai blesses vadakku thiruvIdhi piLLai with a divine son
and out of gratitude vadakku thiruvIdhi piLLai names his son as "piLLai lOkAchArya" in
memory of his AchArya (nampiLLai lOkAchArya). piLLai lOkAchAryar writes a divine
rahasya grantham named srIvachana bhUshaNam. This grantham is compiled using the
words of AzhwArs/AchAryas fully. That is why its named as such - srIvachanam means
the words of pUrvAchAryas and bhUshaNam means ornament. This grantham is a
divine ornament made of pUrvAchAryas words. This grantham captures the essential
principles of nampiLLai's eedu vyAkyAnam. azhagiya maNavALa perumAL nAyaNar
(who is the second son of vadakku thiruvIdhi piLLai born out of the blessings of srI
ranganAthan) compiles AchArya hrudhayam which explains the same principles in the
most beautiful way. mAmunigaL has written beautiful commentaries for these rahasya
granthams. As we have observed already in the series of articles - we can see every
word of nampiLLai is reflected in piLLai lOkAchAryar's and nAyanAr's words and are
beautifully explained by mAmunigaL in an excellent manner.
Thus, we can understand that:
 bhagavAn revealed the most essential principles of sAsthram through

nammAzhwAr in the form of thiruvAimozhi

 nampiLLai received the divine meanings of thiruvAimozhi through the AchArya
paramparai viz. nammAzhwAr --> nAthamunigaL --> ALavandhAr -->
emperumAnAr --> bhattar --> nanjIyar.
 nampiLLai fully explains the meanings of thiruvAimozhi in his eedu vyAkyAnam

which is documented by vadakku thiruvIdhi piLLai.
 The principles of eedu vyAkyAnam are studied by piLLai lOkAchAryar and

nAyanAr. Both of them established the principles of nammAzhwAr and
nampiLLai in the most precise manner in the form of rahasya granthams.
 mAmunigaL writes beautiful commentaries for these rahasya granthams

explaining the divine and most esoteric principles of our sath sampradhAyam.
Not only that he leads a life which exactly demonstrates these high principles in
the most dignified manner.
 mAmunigaL also delivers elaborate lectures in front of namperumAL, his
nAchiyArs abnd AzhwArs/AchAryas in periya kOil (srIrangam) for a whole year.
 srI ranganAthan, the most benevolent Lord, himself becomes the sishya of
mAmunigaL (the most benevolent AchArya) and completes the OrAN vazhi
AchArya paramparai.
We are so fortunate to have such glorious literature in our sath sampradhAyam. It is an

ocean of nectar. If we have the taste for this nectar we can fully submerge into this
ocean of nectar and be fully involved in bhagavath anubhavam. The more we study our
pUrvAchArya works, the further it will enhance our kainkaryam to bhagavAn,
bhAgavathas and AchArya. So, let us engage in studying our pUrvAchArya works
together as much as possible. Not only our pUrvAchAryas documented these
granthams for the future generations to understand and follow the divine principles, they
fully lived a life that is most consistent with the divine principles which are most pleasing
to bhagavAn.

kOil vidhwAn srI U. vE. narasimhAchAryar swamy
adiyen takes this opportunity to offer adiyen's sincere praNamams to sri U.vE.
gOpAkrishNa dhAsar (kOnAr) and kOil vidhwAn srI U. vE. narasimhAchAryar swamy for
documenting these divine words of nampiLLai. adiyen is also thankful to gOmatam srI
U. vE. sampath kumArAchAryar for teaching bhagavath vishaya kAlakshEpam and
explaining the wonderful connection between nampiLLai's works and piLLai
lOkAchAryar's and nAyanAr's works very often. adiyen is also thankful to vELukkudi srI
U. vE. krishNan swamy for teaching many pUrvAchArya granthams over the last several
years.
adiyen prays at the lotus feet of dhivya dhampathi, AzhwArs/AchAryas and

asmadhAchAryan (srImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai rAmAnuja
jIyar) to engage adiyen in more such enriching kainkaryams to study, document and
follow the glorious literature of our pUrvAchAryas as much as possible.
AzhwAr emperumanAr jIyar thiruvadigaLE charaNam

jIyar thiruvadigaLE charaNam
AchAryan thiruvadigaLE charaNam

archived in http://ponnadi.blogspot.in, also visit http://guruparamparai.wordpress.com,


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Divine revelations of lOkAchArya

nampiLLai kAlakshEpa gOshti in srIrangam

Our srIvaishNava sampradhAyam is called ubhaya vEdhAntha sampradhAyam. We are

The purport of ubhaya vEdhAntham is:

 His mercy is our sole refuge.

srI rAmAnuja along with his sishyas

 thiruviruttham - rig vEdha sAram

 thiruvAsiriyam - yajur vEdha sAram

 periya thiruvanthAdhi - atharvaNa vEdha sAram

 thiruvAimozhi - sAma vEdha sAram

 6000 padi - written by piLLAn per the divine instructions of emperumAnAr

 9000 padi - written by nanjIyar per the divine instructions of bhattar

 24000 padi - written by periyavAchAn piLLai per the divine instructions of

 36000 padi - written by vadakku thiruvIdhi piLLai based on nampiLLai's

Of these, 36000 padi vyAkyAnam is called "eedu" vyAkyAnam which means

nampiLLai, whose thiruvAimozhi lectures are documented by vadakku thiruvIdhi piLLai

Once in front of namperumAL, kandhAdai thOzhappar (who comes in the lineage of

nampiLLai's glories are unlimited. periyavAchAn piLLai (who is known as vyAkyAna

muRpada dhvayaththaik kEttu, ithihAsa purANangaLaiyum adhikariththu, parapaksha-

ப௃ற்தட த்஬஦த்ஷ஡க் ஶகட்டு, இ஡றயரம பு஧ர஠ங்கஷபப௅ம் அ஡றகரித்து,

Here in this pAsuram, thirumangai AzhwAr is glorifying sAndIpani who is kaNNan

nampiLLai's full glories and life history can be read at

By the divine grace of emperumAn/AzhwArs/AchAryas and asmadhAchAryan, adiyen is

Full series can be viewed at: http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html.

adiyen sarathy ramanuja dasan

Divine revelations of lOkAchArya - 1 .......................................................................................... 16

1. svapakshaththai sthApikkavE parapaksham nirasththamAmirE. neRcheyyap

ஸ்஬தக்ஷத்ஷ஡ ஸ்஡ரதிக்கஶ஬ த஧தக்ஷம் ஢ற஧ஸ்஡஥ர஥றஶ஧. வ஢ற்வெய்஦ப்

If ones own philosophy is established, other's philosophy is automatically refuted. Just

2. svarUpAnusandhAnaththukku IdAyirukkiRa thirumanthiraththinudaiya

ஸ்஬பைதரத௃மந்஡ர஢த்துக்கு ஈடர஦ிபேக்கறந ஡றபே஥ந்஡ற஧த்஡றனுஷட஦

3. chakkaravarththi thirumagan avathariththa pinbu vAnarajAthi vIRupeRRAp pOlE

ெக்க஧஬ர்த்஡ற ஡றபே஥கன் அ஬஡ரித்஡ தின்பு ஬ரண஧ஜர஡ற ஬றுவதற்நரப்

AzhwAr's thUdhu (message) to thirumUzhikkaLathAn emperumAn

Translator's note: Detailed explanation of AzhwAr's thUdhu can be seen at

கடகபேஷட஦ ஆத்஥ கு஠த்ஶ஡ரதர஡ற பைத கு஠ப௃ம் உத்ஶ஡ச்஦ம்.

5. Iswaran Asritha sparsamuLLa dhravyaththAlallathu dhariyAn.

ஈச்஬஧ன் ஆச்ரி஡ ஸ்தர்ெப௃ள்ப த்஧வ்஦த்஡ரனல்னது ஡ரி஦ரன்.

6. yOgyanukku ayOgyathai sampAdhikka vENdA; ayOgyanukku yOgyathai

ஶ஦ரக்஦னுக்கு அஶ஦ரக்஦ஷ஡ மம்தர஡றக்க ஶ஬ண்டர; அஶ஦ரக்஦னுக்கு

7. nAm AzhwArai anubavikkumpOthu cheruppu vaiththuth thiruvadi

஢ரம் ஆழ்஬ரஷ஧ அனுத஬ிக்கும்ஶதரது வெபேப்பு ஷ஬த்துத் ஡றபே஬டி

8. avan viduvathu budhdhi pUrvam prAthikUlyam paNNinArai; kaikkoLLugaikku mithra

அ஬ன் ஬ிடு஬து புத்஡ற பூர்஬ம் ப்஧ர஡றகூல்஦ம் தண்஠ிணரஷ஧;

ஆச்ரி஡ரிஶன ஒபே஬னுக்குச் வெய்஡தும் ஡ணக்குச் வெய்஡஡ரக

AzhwArs consider emperumAn's help to gajEndhran as if he helped AzhwArs

10. ammi thuNaiyAga ARizhigaiyiRE, ivanai vittu upAyAntharaththaip paRRugai.

அம்஥ற துஷ஠஦ரக ஆநற஫றஷக஦ிஶந, இ஬ஷண ஬ிட்டு உதர஦ரந்஡஧த்ஷ஡ப்

11. prApyAbhAsangaLilu prApagAbhAsangaLilum negizhnthu avanaiyozhintha

ப்஧ரப்஦ரதரமங்கபிலு ப்஧ரதகரதரமங்கபிலும் வ஢கறழ்ந்து

12. paramasEshiyaik kaNdAr dhvArasEshigaL aLavil nillArgaLiRE.

த஧஥ஶெ஭றஷ஦க் கண்டரர் த்஬ர஧ஶெ஭றகள் அப஬ில் ஢றல்னரர்கபிஶந.

13. avan thAnE kAtta AzhwArgaL kaNdAppOlE kANbArkkuk kANalAmiththanai allathu

அ஬ன் ஡ரஶண கரட்ட ஆழ்஬ரர்கள் கண்டரப்ஶதரஶன கரண்தரர்க்குக்

14. AsrayaNIyan avanE! brahmarudhrAdhigaL AsrayaNIyar allar.

ஆச்஧஦஠ ீ஦ன் அ஬ஶண! ப்஧ஹ்஥பேத்஧ர஡றகள் ஆச்஧஦஠ ீ஦ர் அல்னர்.

nammAzhwAr demonstrates ananya gathithvam (no other refuge) towards

15. muktharum nithyarum thAngaLum anubaviththu avanaiyum AnandhippippargaL.

ப௃க்஡பேம் ஢றத்஦பேம் ஡ரங்களும் அத௃த஬ித்து அ஬ஷணப௅ம்

16. sarvEsvaran thrividha chEthanaraiyum svarUpAnurUpamAga adimai koLLA ninRAn.

மர்ஶ஬ச்஬஧ன் த்ரி஬ி஡ ஶெ஡஢ஷ஧ப௅ம் ஸ்஬பைதரத௃பைத஥ரக அடிஷ஥

17. virOdhiyaip pOkki ujjIvippikkaiyiRE avathArangaLukku prayOjanam.

஬ிஶ஧ர஡றஷ஦ப் ஶதரக்கற உஜ்ஜீ஬ிப்திக்ஷக஦ிஶந அ஬஡ர஧ங்களுக்கு

18. karma samsrushtarAna chEthanarkku karma sambandhamaRRu anubavikkaikku