|| Śrīḥ ||

Sri Ranganatha Divyamani Padukabhyam Namah |

Srimate Srinivasa Ramanuja Mahadesikaya Namah |

Śrīman Nigamānta Mahādeśikan’s

அமி�தரஞ்சனி
(Amr̥tarañjanī)

Sanskrit ślokas, word-by-word meaning and commentary

By
H.H. Śrīmad Mysore Āṇḍavan
Śrī Śrīnivāsa Rāmānuja Mahādeśikan

EnglishTranslation
By
Beḷakavāḍi Rāmaprian
 1

॥ ीः ॥
॥ ीमते िनगमा महादेिशकाय नमः ।।

அமி�தரஞ்சனி
(Amr̥tarañjaṉī)
Original:

தம்பரம் என்றிரங்கித் தளராமனம் தந்த�ளால்

உம்பர் ெதா�ம் தி�மால் உகந்ேதற்�ம் உபாயெமான்றால்
நம்பிறவித் �யர்மாற்றிய ஞானப் ெப�ம் தகேவார்
சம்பிரதாயம் ஒன்றிச் சதிர்க்�ம் நிைல சார்ந்தனேம|| (1)

tambaram eṉṟiraṅgit taḷarāmaṉam tandaruḷāl

umbar toḻum tirumāl ugandēṟkum ubāyamoṉṟāl
nampiṟavit tuyarmāṟṟiya ñāṉap perum tagavōr
cambiradāyam oṉṟic cadirkkum nilai
cārndaṉamē||

(Sampradāya pariśuddhi)

Meaning: cārndaṉamē = We have attained cadirkum = the

smart neṟi = path (alternately, nilai = state) oṉṟi = by embracing
cambiradāyam = the tradition of (our Ācārya), who, iraṅgi =
having imagined (assumed) aruḷāl = out of compassion, param =
the burden tam = as their own [i.e., our tradition-bound Ācārya
who has been overcome with extreme compassion for us his
subjects that have fallen at his feet with a feeling of total
helplessness, and who hence has taken on our burden as his own],
tandu = brought us taḷarā = an unwavering maṉam = mind [and
by teaching us the Rahasyatraya and its meaning thereby
 2

elucidating clearly the tatva, hita and puruṣārtha, so as to make

us firm believers]; who, (and thereby) through ubāyam oṉṟāl =
an upāyam (means, path) ēṟkum = that is great enough ugandu =
to please tirumāl = Śriyaḥpati, the Lord toḻum = Who is
worshipped by umbar = the nityasūris (the Eternally Liberated
Ones), māṟṟiya = removes tuyar = the misery (arising from)
nam = our piravi = birth (in this world); and who ōr = has
distinguished himself with perum = superlative ñāṉa =
knowledge and tagav = compassion.

TS: We have attained a smart path (state) by embracing the

tradition given to us by our ācāryas, who in their great
compassion, have assumed our burden of saṃsāra as their own;
this tradition has bestowed on us the superior knowledge that can
eradicate our misery of birth (saṃsāra), through a means capable
of pleasing Śrīiyaḥpati Who is attended on by the nitya sūris.

दा िचं िरं नः परमकणया सूिरसेो रमेशः

ु
तानानकामिहतस ु
मनसां ु ।े
सदायेऽितश
योयोपायेन तु ः भर इित िह कायमास ु तन ्
् मु ािनां॥ १॥
जा ुू ःखं भवित मिु दतत ा

datvā cittaṃ sthiraṃ naḥ paramakaruṇayā sūrisevyo rameśaḥ

tatvajñānānukampāmahitasumanasāṃ sampradāye:’tiśuddhe|
yogyopāyena tuṣṭaḥ svabhara iti hi kāruṇyamasmāsu tanvan
janmādyunmūlya duḥkhaṃ bhavati muditahṛt prāpnuma
ślāghyaniṣṭhāṃ||
 3

Original:

கடல�தத்ைதக் கைடந்� ேசர்த்த தி�மால்

அ�காட்�ய நம் ேதசிகர் தம் நிைல பற்றிச் ேசர்ந்ேதாேம||
(2)
kaḍalamudattaik kaḍaindu cērtta tirumāl
aḍikāṭṭiya nam dēcikar tam nilai paṟṟic cērndōmē||

(Sampradāya pariśuddhi)

Meaning: cērṉdōm = We reached nam = our dēcikarai =

Deśikar, kāṭṭiya = who shows us aḍi = the Feet (as the Means and
the End) tirumāl = of Śrīpati cērta = Who made available (to the
dēvas) amudattai = the amṛtam (ambrosia) (obtained from)
kaḍaindu = churning kaḍal = Kṣīra Samudram (the Ocean of
Milk).

TS: We have reached the proximity of our Ācārya who shows

us the feet of Śrīman Nārāyaṇa, Who got amṛtam to the dēvas,
obtained by churning the Ocean of Milk.

मिथािं देवता धु ां दवतः ियः।

्
पःु पददानदाचायान वयमािताः॥ २॥

mathitvābdhiṃ devatābhya ssudhāṃ dattavataḥ śriyaḥ|

patyuḥ padapradānasmadācāryān vaya māśritāḥ||

�த்திக்க�ள் �ட �ன்ைறத் ெதளி�ன்னம்

இத் திக்கால் ஏற்�ம் இதம்|| (3)
 4

muttikkaruḷ cūḍa mūṉṟait teḷimuṉṉam

it tikkāl ēṟkum idam||

(Tatvapadavī)

Meaning: (Oh Mind!) muṉṉam = Prior to cūḍa = receiving

aruḷ = the grace muttikku = (necessary for attaining) mōkṣa, teḷi
= understand mūṉrai = the three tatvas (principles)
(characterizing the Supreme Being). ittikkāl = From the
knowledge of these principles itam = the “desirable” (the practice
of the means) ēṟkum = will be attainable (will be fulfilled).

TS: Oh Mind! Before receiving the divine grace needed for

attaining mōkṣa, understand the three tatvas (principles). With
this knowledge you will achieve the desied objective.

 ।्
ु िन दान हरेदय ायाः िशरोऽवतंसीकरणाय पूवम
मे
् i॥ ३॥
जानीिह तयमेतयािदशा परं समीचीनिहतं भवेत ते 2

mukternidānasya harerdayāyāḥ śiro:’vataṃsīkaraṇāya pūrvam|

jānīhi tatvatrayametayādiśā paraṃ samīcīnahitaṃ bhavet te||

Original:

�ன்றில் ஒ��ன்�ம் �விரண்�ம் �ந்நான்�ம்

ேதான்றத் ெதாைல�ம் �யர்|| (4)

mūṉṟil orumūṉṟum mūviraṇḍum munnāṉgum

tōṉṟat tolaiyum tuyar||
 5

(Rahasya padavī)

Meaning: If mūṉṟil = in the rahasya traya (which is the

very essence of metaphysics of the Soul), propounding the three
words signifying the threesome “tatva” (Truth), “hita” (The
Beneficial) and “puruṣārtha” (objects of human pursuit), oru
mūṉrum = the three meanings of the unique mūla mantra ;
mūviraṇḍum = the meaning of the six ( = 3x2) words [in the
dvaya mantra which has two sections signifying the upāya (the
Means) and upeya (The Goal)]; and muṉnāṉgum = the meaning
of the twelve words (=4x3) [in the carama śloka that describes
in two parts the duties of the adhikāri (seeker) and those of the
Śaraṇya (the Refuge) tōṉra = are clear (in one’s mind by the
grace of the Ācārya) tuyar = all misery tolaiyum = will be
eradicated. (Here the use of word counts suggests that one should
contemplate on these with due understanding of their meaning).

TS: If the [three (=3x1) components of the] mūla maṉtram,

the [six (=3x2) compnents of the] dvaya maṉtram and the
[twelve (=3x4) components of the] carama ślokam constituting
the rahasya traya are understood, then all of one’s misery will
end.

िष ु िकं ििकं च िचतयमे

ु व च।
ातेते षे ु सक ् च णयेत ःख
् म िह॥ ४॥

triṣu trikaṃ tridvikaṃ ca tricatuṣṭayameva ca|

jñāteṣveteṣu samyak ca praṇaśyet duḥkhamatra hi||
 6

Original:

உயி��ட�ம் உடலாக ேவாங்கித்

தயிர் ெவண்ெணய் தாரணிேயா�ண்டான் பயிாில்
கைளேபால் அ�ரைரக் காய்ந்தான் தன் ைகயில்
வைளேபால் எம் ஆசிாியர் வாக்�|| (5)

uyirumuḍalum uḍalāga vōṅgit

tayir veṇṇey tāraṇiyōḍuṇḍāṉ payiril
kaḷaipōl acuraraik kāyndāṉ taṉ kaiyil
vaḷaipōl em āciriyar vākku||

(Tatava navanītam)

Meaning: ēm =Our āciriyir vākku = Ācārya’s words pōl =

are (shining) like vaḷai = the bracelets taṉ kayyil = on the hand of
Bhagavān, Who ōṅgi= has accepted and grown uḍal āga =as His
śarīra (body), the uyirum = cetaṉa community (souls)
[consisting of the baddhas (the bound), muktas (the emancipated
from bondage), and the nityas (the eternally emancipated)];
uḍalum = the acetana community (inert matter) [the bodies
consisting of the three guṇas (attributes), kāla (time) and śuddha
satva (the pure satva)]; Who uṇḍāṉ = swallowed tayir = the curd
veṇṇai = and butter tāraṇīyōḍu = along with the container; and
Who kāyndāṉ = (fell upon angrily and) destroyed acurarai = the
rākṣasas kaḷai pōl = like weeds payiril = among the saplings
(crops). (The meaning is that the words of our Ācārya are like
the shining hand-ornaments of the Lord Who destroyed the
enemies and saved the pious ones).

TS: Our Ācārya’s words shine like the bracelets on the hands of
the Paramātman Who is the Śarīri taking as His body the entire
 7

cetana (living) and the acetana (inert) communities, and Who

(as Krishna) swallowed curd and butter along with the container
and Who destroyed the rākṣasas who were like weeds among the
crops of pious persons.

ु
योवाचेतनचेतने सकलयन ् हं परः
आीयदे
्
योा सिहतं चखाद नवनीतं चादरात दिप।
्
यो दैान कलमे ै नीोतान ्
जघान यवसोूलक
्
अेिशकसूयो वलयवत भााहे सदा॥ ५॥

yo vācetanacetane sukalayan ātmīyadehaṃ paraḥ

ya ścorvyā sahitaṃ cakhāda navanītaṃ cādarāt dadhyapi|

yo daityān kalame jaghāna yavasonmūlaikanītyoddhatān

asmaddeśikasūktayo valayavat bhāntyātmahaste sadā||

Original:

அைலயற்ற ஆர�தக்கடல் அக்கடல் உண்ட �கில்

விைலயற்ற நன்மணிெவற்� ெவயில் நிலேவாங்� பகல்
�ைல�ற்றன என்பர் �மைற ��ந்�ழாய் ��யாற்�
இைலெயாத்தன அவன் பாதம்
பணிந்தவர்க்ெகண்�தற்ேக|| (6)

alaiyaṟṟa āramudakkaḍal akkaḍal uṇḍa mugil

vilaiyaṟṟa naṉmaṇiveṟpu veyil nilavōṅgu pagal
tulaiyuṟṟaṉa eṉbar tūmaṟai cūḍuntuḻāy muḍiyāṟku
ilaiyottaṉa avaṉ pādam paṇindavarkkeṇṇudaṟkē||
 8

(Rahasya navanītam)

Meaning: avaṉ pādam paṇindavar = Our ācāryas who have

taken refuge at the feet of that Paramātman, while referring to
tuḻāy muḍiyāṟku = that Lord who wears the garland of tulasi,
tulai uṟṟaṉa eṉbar = describe Him by making several
comparisons such as, to ār amuda kkaḍal = the infinite ocean of
amṛtam, mugil = to the cloud kaḍal uṇḍa = that has “devoured”
the ocean (i.e. is fed by the ocean), vilai aṟṟa = to the priceless
nal = great maṇi veṟpu = mountain of sapphire, and pagal= to
the day in which veyil nilavu = sunlight and moonlight ōṅgu =
have come together in harmony. (Each compares in its own way).
(However), eṇṇudarkē = if one ponders deeply, ilai ottaṉa = He
has nothing that can compare with Him; it is certain that He is the
Greatest One with nothing equal to or greater than Him.

TS: Those who have taken refuge at His feet attempt to

describe the Lord, Who wears the garland of tulasi, by comparing
Him to different things such as the Great Ocean of Amṛtam
(Ambrosia), or the cloud that feeds on the ocean, or a priceless
mountain of sapphire, or the unique day in which the sunlight and
moonlight come together in harmony. However, if one seriously
thinks about it, one will realize that indeed He has no comparison
whatsoever.

ु िु तमक तल
संश ु सीमौळे ः पाः पदोः

िनविचंमृतोदिधं जलधरं पीतािु धं मयगम।्

मौातीत महोऽवु 
ं पमं ोा तपोािसतं
नेदं ा िवमशन े िनपमो ोजवासापितः॥ ६॥
 9

saṃśuddhaśrutimastakasya tulasīmauḷeḥ prapannāḥ padoḥ

nirvīciṃtvamṛtodadhiṃ jaladharaṃ pītāmbudhiṃ maṇyagam|
maulyātīta maho:’bruvaṃstadupamaṃ
jyotsnātapodbhāsitaṃnedaṃ syācca vimarśane nirupamo
hyambhojavāsāpatiḥ||

Original:

உத்தி திக�ம் உைர �ன்றின் �ம்�ன்�ம்

சித்தம் உணரத் ெதளிவித்தார் �த்தி த�ம்
�ல மைறயின் ��ேசர் �கில்வண்ணன்
சீலமறிவார் சிலர்|| (7)

utti tigaḻum urai mūṉṟiṉ mummūṉṟum

cittam uṇarat teḷivittār mutti tarum
mūla maṟaiyiṉ muḍicēr mugilvaṇṇaṉ
cīlamaṟivār cilar||

(Rahasya navanītam)

Meaning: cilar = Some (our ācāryas) arivār = who have

realized cīlam = the nature mugilvaṇṇar = of God, the
Nīlameghaśyāma (One Who has a complexion of the dark hue of
the clouds) cēr = Who is located muḍi = at the crown of (in the
upaniṣats) mūlamaraiyiṉ = the Vedas which are at the basis (of
all scriptures) mutti tarum = that bring mukti (liberation),
arivittār (teḷivittār) = explained (well) cittam uṇara = in a
manner that the mind can understand and enjoy the mummūṉṟum
= the nine meanings (=3x3) [the three sentences like praṇava etc
of the mūla mantram, the three sentences of the dvaya mantram
and the three sentences of the carama ślokam, urai mūṉril =
contained in the three rahasyoktis (“confidential utterances”)
 10

tigaḻum = that shine utti = as (apauruṣeya or trans-human)

utterances. ii

TS: Some (i.e., Our acāryas), who have realized the nature of
Nīlameghaśyāma (dark-hued God) existing at the pinnacle of all
the scriptures that lead one towards mokṣa, have explained to us
in a way that our mind can easily comprehend the nine meanings
contained in the rahasya traya (“the secret tthree”) sūktis that
shine as divine utterences.

परमपदिवदात ु मूल
 वेदोिदत
ु तः तं भावं िवदः।
जलधरगणमू
ु य े रहे
कितचन गरवापौषे
्
य उपिदिदशनु  ििकाथान समान॥् ७॥

paramapadavidātur mūlavedoditasya
jaladharaguṇamūrteḥ taṃ svabhāvaṃ vidantaḥ|
katicana guravaścāpauruṣeye rahasye
traya upadidiśurna stritrikārthān samastān||

Original:

எனக்�ாியன் என� பரம் என் ேபெறன்னா�

இைவயைனத்�ம் இைறயில்லா இைறக்கைடத்ேதாம்
தனக்கிைண ஒன்றில்லாத தி�மால் பாதம்
சாதன�ம் பய�ம் எனச் சலங்கள் தீர்ந்ேதாம்
உனக்கிதெமன்ெறா� பாகன் உைரத்த�ற்ேறாம்
உத்தமனாம் அவன் உதவி எல்லாம் கண்ேடாம்
 11

இனிக்க வ�மைவ கவர இகந்ேதாம் ேசாகம்

இைமயவேராெடான்றினி நாம் இ�க்�ம் நாேள || (8)

eṉakkuriyaṉ eṉadu param eṉ pēṟeṉṉādu

ivaiyaṉaittum iṟaiyillā iṟaikkaḍaittōm
taṉakkiṇai oṉṟillāda tirumāl pādam
cādaṉamum payaṉum eṉac calaṅgaḷ tīrndōm
uṉakkidameṉṟoru pāgaṉ uraittaduṟṟōm
uttamaṉām avaṉ udavi ellām kaṇḍōm
iṉikka varumavai kavara igandōm cōgam
imaiyavarōḍoṉṟiṉi nām irukkum nāḷē||

(Rahasya navanītam)

Meaning: eṉṉādu = Without thinking in terms of

“eṉakkuriaṉ = I am my own master”, “eṉadu param = I have my
own plan (means) for saving myself”, eṉ pēr = “The end result
(realized from this plan) is also my own”, aḍaittōm = we ascribed
ivai aṉaittum = all of these (namely, identity, onus or means, and
the end result) to iṟaikku = to the Lord irai illā = Who has no
Master (for Him) [i.e., to Śrīvallabha (Husband of Mahā
Lakshmi), the Super Lord and the Ultimate Refuge for every
one] ; we (realized) eṉa = that tirumāl pādam = Śrīman
Nārāyaṇa’s foot oṉṟu illāda = that has nothing iṇai = equal
taṉakku = to it cādaṉamum = is the means payaṉum = as well
as the result, and tīrndom = overcame calaṉgaḷ = all the obstacles;
we uṟṟōm = attained (followed) what oru pāgaṉ = the extra-
ordinary Pārthasārati (Krishna, the Charioteer of Arjuna)
uraittadu = taught as uṉakku idam eṉṟu = “Only this is what is
good for you (who are not fit for following bhakti yoga or the
path of devotion)” (i.e., we followed the meaning of the carama
śloka); kaṉḍōm = we understood very well udavi ellām = all the
 12

help given avaṉ = by Him uttamaṉ = Who is our close well

wisher. īṉi = From now on, and vara = with the arrival of ṉāl =
the day kavarum vagai = that would unite us properly so that
imaiyavar ōḍu oṉru ṉām irukkum = we can remain as one with
the nitya sūris (the Eternally Liberated Souls), cokam igaḻndōm
(igandōm) = we gave up all our worries.

TS: Giving up the notion such as “I am my own master, it is

my plan and it is my end result”, we have learnt to ascribe all
these to the Supreme Master Who has no Master. Also, with the
realization that the matchless lotus foot of Śrīman Nārāyaṇa is
both the Means to attain and the End to be attained, we have
managed to overcome all obstacles in our way. We have followed
what the Great Pārthasārati Krishna taught as being good for us.
We clearly saw all the ways in which He, our intimate Benefactor,
has helped us. From now on, as the day approaches when we will
be one with the nitya sūris, we have cast away all our worries.

् मते त ्
शेषी मेऽहं भरो मे फलिमित च िधयं संजन सव
ु
सवश े सवशिे षयगमय मतलीशपादाव पु ायम।्
ाोपेय ं च िवानहनमिभिहतं यितं तिया
ु मजहां िनयोगे पेु त॥
लेभ े ेोपकारािनह शच े ८॥

śeṣī me:’haṃ bharo me phalamiti ca dhiyaṃ saṃtyajan

sarvametat
sarveśe sarvaśeṣiṇyagamaya matulaśrīśapādāvupāyam|
 13

jñātvopeyaṃ ca vighnānahana mabhihitaṃ yaddhitaṃ

anniyantrā
lebhe śreṣṭhopakārāniha śucamajahāṃ nityayoge hyupete||

Original:

தத்�வங்கள் எல்லாம் தகவால் அறிவித்�

�த்தி வழி தந்தார் ெமாய்கழேல அத் திவத்தில்
ஆர�தம் ஆறாம் இ� நிலத்தில் என்�ைரத்தார்
தார�தல் ஓ�வித்தார் தாம்|| (9)

tattuvaṅgaḷ ellām tagavāl aṟivittu

mutti vaḻi tandār moykaḻalē at tivattil
āramudam āṟām iru nilattil eṉṟuraittār
tāramudal ōduvittār tām||

(Tatvamātṛkā)

Meaning: (The ācāryas) tagavāl = who graciously arivittu =

taught (us) tattuvaṅgaḷ ellām = all the tatvas (the truths relating
to the Supreme Soul) [created the awareness of the tatva traya
(the three spiritual truths)], mutti vaḻi tandār = and gave us the
path to salvation [ i.e., taught us that bhakti (devotion) and
prapatti (self-surrender) are the only two means for attaining
mokṣa (liberation)] also uraittār = taught (us) eṉṟu = that moy =
the mutually matching (incomparable) kaḻaḷē = Feet ār ām = are
the Means iru nilattil = in this wide world, and ār amudam = are
the infinite amṛtam (ambrosia) (extremely enjoyable) at tivattil
= and in the Paramapada (Supreme Abode); also, tām = they
themselves (with graciousness) ōdu vaittār = taught us through
upadeśam (initiation) tāra mudal = the praṇava mantra and its
special inner meaning, etc.
 14

TS: The ācāryas taught us graciously all the tatvas and

showed us the path to liberation. They taught usthat the same
incomparable Divine Feet are both the Means in this material
world and the Fruit namely, the Infinite Amṛtam in the
Paramapadam. They also initiated us with the praṇava mantram,
etc.

सवायेतािन ताितशयकृ पया बोधिया च सक ्

दातमु 
ु क
े पा असशचरणौः पृिथामपु ायौ।
तिानपूणऽ मृतमयिमित च ाराचायवयाः
अानापयं े यिमहकुशला ारमान
ु ् न॥् ९॥
िहताथा

sarvāṇyetāni tatvānyatiśayakṛpayā bodhayitvā ca samyak

dāturmuktyekapadyā asadṛśacaraṇaustaḥ pṛthivyāmupāyau|
tasminnānandapūrṇe:’mṛtamaya miti ca prāhurācāryavaryāḥ
asmānadhyāpayaṃste svayamihakuśalā stāramukhyān
hitārthān||

Original:

தி�நாரணென�ம் ெதய்வ�ம் சித்�ம் அசித்�ம் என்�

ெப� நான்மைற ��ேபசிய தத்�வம் �ன்றிைவ ேகட்�
ஒ� நாள் உணர்ந்தவர் உய்�ம் வைகயன்றி ஒன்�கவார்
இ� நால் எ�த்தின் இதயங்கள் ஓதிய எண்�ணேர|| (10)

tirunāraṇaṉeṉum deyvamum cittum acittum eṉṟuperu

nāṉmaṟai muḍipēciya tattuvam mūṉṟivai kēṭṭu
 15

iru nāḷ uṇarndavar uyyum vagaiyaṉṟi oṉṟugavār

iru nāl eḻuttiṉ idayaṅgaḷ ōdiya eṇguṇarē||

(Tatvamātṛkā)

Meaning: oru nāḷ uṇarndavar = Those who have learnt at

some time kēṭṭū = by hearing (through the Ācārya) tattuvam =
that the truths pēciya = told in peru = the great muḍi = crown nāl
marai = of the four vedas (i.e., in the upaniṣats) are ivai = these
mūṉṟu = three entities, eṉṟu =namely, daivamum = God
(famously) eṉnum = called tiru nāraṇaṉ = Śrīman Nārāyaṇa,
cittum = cetana varga (the community of jīvas) acittum = and
the acetana varga (community of inert things), oṉṟu ugavār =
will not accept any thing else uyyam vagai iṉri = except the path
of enlightened living. eṇ guṇarē = They will become the ones
endowed with the eight qualities idayaṅgal ōdiya = from having
studied the divine meaning iru nāl eḻuttil =contained in the
aṣṭākṣara.

TS: Those who have understood by listening (to the Ācārya)

once some time that the truths proclaimed by the upaniṣats, the
crown of the four vedas, are the three entities namely, Godhead
called Śrīman Nārāyaṇa, the cit (the Jivas) and acit (the Inert),
will not accept any thing except the enlightened path. Having
learnt the inner meaning contained in the eight (2x4) letters,
namely, the Aṣṭākṣara, they will become the ones endowed with
the eight qualities.

ीमारायणो निदिचिदित महाििकाायमौलौ

तािन ीयमूिन िचदहिन िनशाथ नोीवनाथ म।्
 16

इं िह धीरा दयगमिखलं मूलम सारं

सक ् िवाय चाारमिहतगण
ु ाािहतेाये॥ १०॥

śrīmannārāyaṇo na ścidaciditi mahādvirdvikāmnāyamauLau

tatvāni trīṇyamūni kvacidahani niśamyātha nojjīvanārtham|
icChantyandhaṃ hi dhīrā hṛdayagamakhilaṃ mūlamantrasya
sāraṃ
samyak vijñāya cāṣṭākṣaramahitaguṇāṣṭāhiteṣṭāśśrayante||

Original:

காரணமாய் உயிராகி அைனத்�ம் காக்�ம்

க�ைண �கில் கமைல�டன் இலங்�மா�ம்
நாரணனார் வ�வான உயிர்கள் எல்லாம்
நாம் என்� நல் அ�ைமக்ேகற்�மா�ம்
தாரணிநீர் �தலான மாைய காலம்
தனிவான் என்றிைவ உ�வாம் தன்ைமதா�ம்
�ரணிசீர் மதி�ைடய ��க்கள் காட்டக்
�றிப்�டன் நாம் கண்டவைக �றிேனாேம|| (11)

kāraṇamāy uyirāgi aṉaittum kākkum

karuṇai mugil kamalaiyuḍaṉ ilaṅgumāṟum
nāraṇaṉār vaḍivāṉa uyirgaḷ ellām
nām eṉṟu nal aḍimaikkēṟkumāṟum
tāraṇinīr mudalāṉa māyai kālam
taṉivāṉ eṉṟivai uruvām taṉmaitāṉum
kūraṇicīr madiyuḍaiya gurukkaḷ kāṭṭak
kuṟippuḍaṉ nām kaṇḍavagai kūṟiṉōmē||
 17

Meaning: kūrinōm = We have stated nām kaṇḍa vagai = in

the manner we have seen (understood) kurippuḍaṉ = carefully
from (what) the gurukkaḷ = the ācāryas uḍaiya = who possess kūr
aṇi cīr madi = delicate and pleasing qualities and intellect, kāṭṭa
= have shown, mārum = the manner in which and karuṇai mugil
= God Who is like the “cloud” of compassion ilaṅgum = is
shining kamalai uḍaṉ = in the company of Śridevi kāraṇamāy =
as the Cause of every thing, uyir āgi = as the Soul residing in
every thing and aṉaittum kākkum = as the One protecting every
thing; and mārum = the manner in which uyirgaḷ ellām = all the
jīvas (souls) vaḍivāṉa = who form the śarīra (body) nāraṇaṉār
= of Śrīman Nārāyaṇa, veṉṟu = by conquering nām = the feeling
of “I” (ego) nal aḍimaikku ērkum = are able to attain the ability
to enjoy the kaiṅkaryam (to the Lord) like the nitya sūris; (and
also) uruvaām taṉmai tāṉum = the śarīra-like (body-like)
nature of ivai = of all these “entities”, eṉṟu = namely, māyai =
the prakṛti i.e., the material world including tāraṇi = the earth,
nīr = water, mudalāṉa = etc., kālam = the “time” and taṉi vāṉ =
the very unique paramākāśa (ether) (or śuddha satva = the pure
satva).

TS: We have stated here the following that we have learnt

carefully from our ācāryas who possess a subtle but enchanting
intellect:
(i) that God, Whose compassion is infinite like a huge
cloud, shines in the company of Śridevi. He is the
Cause of every thing, resides in and protects every
thing.
(ii) that the path for the jivas of this universe who form
the śarīra (“body”) of Śrīman Nārāyaṇa, to attain the
state of eternal kaiṅkaryam to Him in the manner that
the nitya sūris enjoy, is through conquering their ego;
and
 18

(iii) that the material world, (including earth, water, etc.), time
and the unique paramākāśa (ether or the huge empty space)
or “śuddha satva” (pure satva) are all of the nature of the
śarīra (“body”) of God.

हेतिु वाराािखलजगदिवता ीसहायो दयाः

ािजो रेव माान इह च तनव  नारायण।
ु वोिचतिवध मचलाािद मायां च कालं
िजाऽहां ससे
्
येकाकाशपं िित धृतसहजाकारभूतभावान॥११.१॥
ु तु ैः गिभद
सूभूषागणय ु ् ।
िशतान वयं
यथाा तथ ैवेह तानवावधानतः॥११.२॥

heturviśvāntarātmākhilajagadavitā śrīsahāyo dayābhraḥ

bhrājiṣṇo reva mātmāna iha ca tanava stasya nārāyaṇasya|
jitvā:’hantāṃ susevocitavidha macalāmbvādi māyāṃ ca kālaṃ
prayekākāśarūpaṃ tviti
dhṛtasahajākārabhūtasvabhāvān||11:’||
sūkṣmabhūṣāguṇayutaiḥ gurubhirdarśitān vayaṃ|
yathādrākṣma tathaiveha tānavacmāvadhānataḥ||11:’||

Original:

அப்ப� நின்ற அமலன் ப�ெயல்லாம்

இப்ப� எம் �ள்ளத்ெத�தினார்எப்ப��ம்
ஏரார் ��தி ஒளியால் இ�ள்நீக்�ம்
தாராபதி அைனயார் தாம்|| (12)
 19

appaḍi niṉṟa amalaṉ paḍiyellām

ippaḍi em muḷḷatteḻudiṉār-eppaḍiyum
ērār curudi oḷiyāl iruḷnīkkum
tārāpati anaiyār tām||

(Rahasyamātṛkā)

Meaning: (The ācāryas) aḍaindār {aṉaiyār} = who had

attained {reached} that tārāpati = “Moon” Who nīkkum = dispels
iruḷ = darkness (called ignorance), oḷiyāḷ = through the light of
curudi = Veda which ār = is complete eppaḍiyum = in whatever
way ōr = one examines, have tām = themselves eḻudiṉār =
written (ippaḍi = in this manner) emmuḷḷattu = in our heart paḍi
ellām = all the characteristics amalaṉ = of that Blemishless One
(namely Paramātman) appaḍi niṉṟa = Who stands (is) like that.

TS: The ācāryas, who had attained that “Shining Moon”

(Paramātman), Who dispels all darkness (ignorance), through
the light of the entire Vedas, that are complete in whichever way
one examines, have personally inscribed in our hearts the
understanding of the full nature of that Paramātman Who stands
so blemishless.

अमलगा अिखला तथािवधाः

ु धाः।
िद न इिमहािलिलखिव
िु तचा बधा सिवमृ
ु य तं

ितिमरनािशनिममपु ािताः॥ १२॥

 20

amalagā akhilāśca tathāvidhāḥ

hṛdi na itthamihālilikhurvidhāḥ|
śrutirucā bahudhā suvimṛśya taṃ
timiranāśinamindumupāśritāḥ||

Original:

ெசம்ெபான் கழ�ைணச் ெசய்யாள் அம�ம் தி�வரங்கர்

அன்பர்க்க�யவராய் அ���ய நா�ைரத்ேதாம்
இன்பத் ெதாைகெயன எண்ணிய �ன்றில் எ�த்தைடேவ
ஐம்பத்ெதா� ெபா�ள் ஆ�யிர் காக்�ம் அ�ெதனேவ||(13)

cempoṉ kaḻaliṇaic ceyyāḷ amarum tiruvaraṅgar

aṉbarkkaḍiyavarāy aḍicūḍiya nāmuraittōm
iṉbat togaiyeṉa eṇṇiya mūṉṟil eḻuttaḍaivē
aimbattoru poruḷ āruyir kākkum amudeṉavē||

(Tatvamātṛkā)

Meaning: nām = We, aḍiyavarāy = who are the servants at

the feet aḍi cūḍiya = and wear (carry) on our head (like a hair
ornament) those feet aṉbarku = of the (beloved) devotees tiru
araṅgar = of Sri Ranganatha amarum = in whose chest (vakṣa
sthaḷa) resides cey āḷ = Mahālakṣmī who has a rosy hue and
kaḻar iṇai = a pair of feet cem poṉ = that are of golden colour
(that are very attractive), uraittōm = have presented uyir kākkum
= the life-saving amudu eṉa = amṛtam-like (meanings in this
rahasyam) aimbattoru poruḷāl = fifty one meanings (i.e., 30 in
the mūla mantra, 10 in the dvaya mantra and 11 in the carama
śloka) eṇṇiya = that can be counted (regarded) iṉbat togai eṉa=
as the collection of bliss eḻuttu aḍaivē = amidst the meanings of
the letters mūṉṟil = in the rahasya traya. [It means that this
 21

rahasyārtha (secret meaning) was revealed as per the instruction

from the bhāgavatas.

TS: We, the servants carrying on our heads as the head

ornament, the holy feet of the devotees of Sri Ranganatha in
Whose chest resides Mahālakṣmī with a rosy complexion and
golden-coloured pair of feet, have picked and presented from the
the rahasya trayasāra (the three secrets) the fify one meanings
that can be regarded as the bundle of bliss and the life-saving
amṛtam (elixir).

ु वासेिती
रणाभपादयमिहतसवणा
रेशेमशााितजनचरणाोमाावतंसाः।
्
आनोमगयान पफिणम सकलानेकपाशदथान ्
्
वणान आरामृ ् रहये
तिमव किलतान तान ् ऽ॥ १३॥

raktasvarṇābhapādadvayamahitasuvarṇābjavāsepsitaśrī-
raṅgeśapremaśālyāśritajanacaraṇābjottamāṅgāvataṃsāḥ|
ānandastomagaṇyān paphaṇima sakalānekapañcāśadarthān
varṇasthān ātmarakṣāmṛtamiva kalitān tān rahasyatraye:’tra||

Original:

யான் அறி�ம் �டராகி நின்ேறன் மற்�ம் யா�மேலன்

வான் அம�ம் தி�மால் அ�ேயன் மற்ேறார் பற்�மிேலன்
தான் அ�தாம் அவன் தன் சரேண சரெணன்றைடந்ேதன்
மானமிலா அ�ைமப் பணி �ண்ட மனத்தினேன|| (14)

yāṉ aṟiyum cuḍarāgi niṉṟēṉ maṟṟum yādumalēṉ

vāṉ amarum tirumāl aḍiyēṉ maṟṟōr paṟṟumilēṉ
 22

tāṉ amudām avaṉ taṉ caraṇē caraṇeṉṟaḍaindēṉ

māṉamilā aḍimaip paṇi pūṇḍa maṉattiṉaṉē||

(Rahasya sandeśa)

Meaning: yāṉ = I niṉṟēṉ = exist cuḍarāgi = as the bright

light aṟium = capable of cognizance i.e, I am both “jñānasvarūpa”
(embodiment of knowledge) and jñānaguṇaka” (the one
endowed with the attribute of knowledge, i.e., ability to know);
illēn = I am not maṟṟum yādum = any other entity (i.e., not the
body, senses etc.). aḍiyēṉ = I am the servant of tirumāl = Śrī
Lakkṣmīvallabha Nārāyaṇa amarum = living eternally in vāṉ =
the Paramapadam or Vaikuṇṭham; and paṟṟum ilēṉ = am not
dependent on maṟṟum ōr = any one else. ādaindēṉ = I have taken
amudam ām = the enjoyable amṛtam-like avaṉ taṉ caraṇē =
feet of that Śrīman Nārāyaṇa alone caraṇeṉṟa = as my Refuge,
and maṉattiṉaṉē = I have a mind pūṇḍa = that is deeply
interested in aḍimai aṇi = adorning Him with service māṉam ilā
= that is beyond all measure.

TS: I am “pure conciousness” and am also one who has the

“ability to be cognizant” (i.e., I am both the knowledge and the
knower). I am different from other entities such as body, senses,
etc. I belong solely to Sri Lakṣmi-Nārāyaṇa Who resides in
Vaikuṇṭham; and I depend on no one else. I have taken the nectar-
feet of Śrīman Nārāyaṇa alone as my Refuge and I have my mind
deeply set in worshipping Him through kaiṅkaryam (service) that
has no limits.

ु हपािदरः
ाता ोितपोऽहिमह न पनद
िदाानितीपितचरणितषेवे नां पेु याम।्
 23

ु लामेयसेवा-
पीयूषाभ पादौ शरणिमित ययाव
लारैभिू  षताः करणामिहमवानेव भूयासम॥ १४॥

jñātā jyotissvarūpo:’smyahamiha na punardeharūpādiranyaḥ

divyāsthānasthitaśrīpaticaraṇatiṣevyeva nānyaṃ hyupeyām|
pīyūṣābhasya pādau śaraṇamiti yayāvujvalāmeyasevā-
laṅkārairbhūṣitāntaḥ karaṇāmahimavāneva bhūyāsamadya||

Original:

சீலம் கவர்ந்தி�ம் ேதசிகர் ேதசின் ெப�ைமயினால்

�லங்கள் அன்ன �ாிதங்கள் மாய்த்தன �ஞ்சல் த�ம்
ேகாலம் கழிந்திடக் �றியகாலம் �றித்� நின்ேறாம்
ேம�ங்� நாம் பிறேவாம் ேவைல வண்ணைன ேம��ேம||
(15)
cīlam kavarndiḍum dēcikar tēciṉ perumaiyiṉāl
tūlaṅgaḷ aṉṉa duritaṅgaḷ māyttaṉa tuñjal tarum
kōlam kaḻindiḍak kūṟiyakālam kuṟittu niṉṟōm
mēliṅgu nām piṟavōm vēlai vaṇṇaṉai mēvudumē||

(Rahasya sandeśa)

Meaning: tēciṉ perumaiyiṉāl = Because of the power of the

potent “bharanyāsa” (which has the power to eradicate all the
past karma) administered dēcikar = by the Ācārya (one who
would guide his followers along the correct path and prevent
them from going astray) cīlam kavarnd iḍum = who could clearly
establish, practice and propound the qualities of the soul and the
 24

rules of conduct, duritaṅgaḷ = all our sins māyandaṉa

{māyttaṉa} = were destroyed (burned down) tūlaṅgaḷ aṉṉa =
like (fluffy) cotton (ie., as stated in “ pōy piḷaiyum
pugataruvāṉiṉṟavum tīyiṉil tūcāgum” all the past and future sins
will completely be eradicated). niṉṟōm = We have stood kuṟittu
= waiting for kūriya = the designated kālam = moment kaḷindu
iḍa = for the exit (removal) of tuñjal tarum kōlam = the drowsy
body (exhibiting the tāmasa svabhāvam). Just as if one can find,
without the need for any personal effort, a boat to cross the ocean
of saṃsāra, mēl = henceforth, nām = we piravōm = will not be
born again iṅgu = in this material world. mēvudumē = We have
attained vēlai vaṇṇaṉai = that Śrīman Nārāyaṇa, the Resident of
Paramapadam, and Who has the hue and properties of the great
ocean (Whose divine Form destroys the scorching heat of
saṃsāra).

TS: By the power and grace of the Ācārya, who has

enunciated and practiced virtuous behaviour, all our sins have
burned down as though they were fluffs of cotton. We have now
been standing waiting for the designated moment for the
departure from this tāmasic body. We will never be born again
in this material world. We have attained that Great Śrīman
Nārāyaṇa, Who has the complexion of the blue waters of the
ocean.

ु
आाचारसशीलदे ्
िशककृ तोपायभावात यथा
्
तूलानािमह रािशराश ु दहनात पापािन दधािन नः।
िनागािनवृये च िनयतं कालं तीामहे
ु िनिह महोद ुण ं संिताः॥ १५॥
ाामो न पनज
 25

ātmācārasuśīladeśikakṛtopāyaprabhāvāt yathā
tūlānāmiha rāśirāśu dahanāt pāpāni dagdhāni naḥ|
nidrāgātranivṛttaye ca niyataṃ kālaṃ pratīkṣāmahe
prāpsyāmo na punarjanitviha mahodanvadguṇaṃ saṃśritāḥ||

Original:

வண்ைம உகந்த அ�ளால் வரந்த�ம் மாதவனார்

உண்ைம �ணர்ந்தவர் ஓ�விக்கின்ற உைரவழிேய
திண்ைமத�ம் ெதளிெவான்றால் திணியி�ள் நீங்கியநாம்
தண்ைம கழிந்தனம் தத்�வம் கா�ம் தரத்தினேம|| (16)

vaṇmai uganda aruḷāl varantarum mādavaṉār

uṇmai yuṇarndavar ōduvikkiṉṟa uraivaḻiyē
tiṇmaitarum teḷivoṉṟāl tiṇiyiruḷ nīṅgiyanām
taṇmai kaḻindaṉam tattuvam kāṇum tarattiṉamē||

(Tatvaratnāvaḷī)

Meaning: nīṅgiya = Having shed the tiṇi = dense iruḷ =

darkness (Having freed ourselves from the intense darkness of
ignorance) teḷiv oṉṟāl = with the help of a superior jñāna
(knowledge) that tiṇmai tarum = can create the strong resolve
urai vaḻiyē = through the verbal path of the ōduvikkiṉṟa =
initiative teachings (of “rahasya traya” or the three secrets)
uṇarndavar = of those that are very knowledgeable (i.e., the
ācāryas) uṇmai = about the true nature of the svarūpa (Form),
guṇa ( attributes) vibhūti (Manifestations), etc, mādavaṉār = of
Srīvallabha, tarum= Who can grant varam = our desired
objectives aruḷāl = with His Grace uganda = enhanced vaṇmai =
by His audārya (magnanimity), nām = we magiḻndaṉam = will
rid ourselves of taṇmai = the lowly qualities (i.e., of being
 26

dragged down by ignorance, religious hypocrisy,etc.). We

tarattanam = will acquire the superior level tattuvam kāṇum =
of being able to see and understand the spiritual meanings in their
true form. In other words, we will leave the earlier state (of
ignorance) and attain the final state (of knowledge); we will leave
the lowly state and reach the higher state where we can
understand the true meaning of the nature of things.
TS: We have shed the dense darkness of ignorance with the
help of the superior jñāna acquired and solidified through the
teachings of our ācāryas who are very knowledgeable about the
true nature of Śrīman Nārāyaṇa, Who can grant us our desired
objectives with His Grace that has been enhanced by His
magnanimity. We will now rid ourselves of our lowly nature and
will acquire the capacity to perceive the true nature of things.

ु
औदायष हष गणकणया माधवेदातःु
ु
याथा जानतां त ैरनपमवचन ै जातया दा मा।
मा ोारयाम ििमरमितततं चापकष जहीमः
याथातं यथा वा वयमिखल मवााम ईकषम॥् १६॥

audāryotkarṣaharṣapraguṇakaruṇayā mādhavasyeṣṭadātuḥ
yāthārthyaṃ jānatāṃ tairanupamavacanai rjātayā
dārḍhyamatyā|
matyā protsārayāma stimiramatitataṃ cāpakarṣaṃ jahīmaḥ
yāthātathyaṃ yathā vā vayamakhila mavāpsyāma
īdṛkprakarṣam||
 27

Original:

நாராயணன் பரன் நாம் அவ�க்� நிைல அ�ேயாம்

ேசாராதைனத்�ம் அவன் உடம்ெபன்�ம் ��திகளால்
சீரார் ெப�ந்தைகத் ேதசிகர் எம்ைமத் தி�த்�தலால்
தீரா மயல் அகற்�ம் திறம்பாத் ெதளி�ற்றனேம|| (17)

nārāyaṇaṉ paraṉ nām avaṉukku nilai aḍiyōm

cōrādaṉaittum avaṉ uḍambeṉṉum curudigaḷāl
cīrār peruntagait tēcikar emmait tiruttudalāl
tīrā mayal agaṟṟum tiṟambāt teḷivuṟṟaṉamē||
(Tatvaratnāvaḷī)

Meaning: perum tagai =The extremely compassionate

dēcikar= Ācārya cīr ār = who is full of auspicious qualities,
tiruttadalāl = has intensely taught us (instilled in us) curudigaḷāḷ
= through the vedas that propound narāyaṇan = Śrīman
Naṟāyana alone paraṉ = is the Paratatva (the HighestTruth);
nām =we are nilai = eternal aḍiyōm = servants avaṉukku = to
Him (i.e., the entire collection of jīvātmās belongs to His servant
community); aṉaittum = All cetana and acetana vastus (Every
living and inert substance) in the universe corādu = without a
break is avaṉ uḍambu = His Body”. Because of that teaching,
uṟṟaṉam = we received tiṟambā = unforgettable teḷivu =
knowledge tīrā mayal agaṟṟum = that can dispel the ignorance
that can not be removed by any thing else.

TS: Our extremely compassionate Ācārya of noble qualities,

has drilled into us the Vedic proclamations namely “Śrīmaṉ
Naṟāyaṉa alone is the SupremeTruth; we are all His eternal
servants; every living as well as inert substance in this universe
without an exception, constitutes His Body’. Because of that
 28

teaching, we have been able to acquire the permanent jñāṉa

(knowledge) that has dispelled all ignorance, which nothing else
can remove.

नारायणो िह परमो वयमेतदीयाः

शेषा अशेषभवु नं वपर
ु चेित।

वेदग ु
ै णाकणाग ु शात ्
पदे
अानमािजिह मितं चलामवापम॥् १७॥

nārāyaṇo hi paramo vaya metadīyāḥ

śeṣā aśeṣabhuvanaṃ vapurasya ceti|
vedairguṇāḍhyakaruṇāLugurūpadeśāt
ajñānamājihi matiṃ tvacalāmavāpam||

Original:

ஒன்ேற �கெலன்� உணர்ந்தவர் காட்டத் தி�வ�ளால்

அன்ேற அைடக்கலம் ெகாண்ட நம் அத்திகிாித் தி�மால்
இன்ேற இைசயின் இைணய� ேசர்ப்பர் இனிப் பிறேவாம்
நன்ேற வ�வெதல்லாம் நமக்�ப் பரம் ஒன்றிலேத|| (18)

oṉṟē pugaleṉṟu uṇarndavar kāṭṭat tiruvaruḷāl

aṉṟē aḍaikkalam koṇḍa nam attigirit tirumāl
iṉṟē icaiyiṉ iṇaiyaḍi cērppar iṉip piṟavōm
naṉṟē varuvadellām namakkup param oṉṟiladē||

(Rahasya ratnāvaḷī)

Meaning: uṇarṉdavar = When the knowledgeable Ācārya

(who is highly experienced) kāṭṭa = showed us (taught us) eṉṟu
 29

= that tiru aruḷāḷ = along with the Grace of Śrī Mahālakkṣmī, oṉṟē
= there is only One (i.e., Śrīman Naṟāyana is the only) pugal =
upāya ( attainable Object and the Means), aṉṟē = then alone
(immediately, at that very moment following such bharanyāsam
(self surrender to God), nam = our attigiri tirumāl = Śrīkānta
of Hastigiri (The Lord Varadraja resplendent on the Hastigiri in
Kanjeevaram) aḍaikkalam koṇḍa = having accepted us as the
ones to be saved cerppār = can make us attain iṇai aḍi = His Feet
iṉṟē = at this very moment icaiyil = if so requested [i.e., if we wish
to be freed from saṃsāra (material existence)]. iṉi = After
leaving this body, piṟavōm = we will not be born again.
varuvadellām = Every thing good and bad that will come to us
henceforth during the rest of the time we remain in this world
naṉṟē = will turn out to be alright for us (being the result of His
Grace). iladē =There is absolutely not param oṉṟu = a single
responsibility of any kind namakku = on us [After having once
placed the burden of our care on God, we do not have any
responsibility whatsoever in the remaining journey of our ātman
(soul) or śarīra (body)].

TS: When the learned Ācārya showed us that along with the
Grace of Śrī Mahālakṣmī, Śrīman Naṟāyana is the One and only
Recourse, our Beloved Lord Vardaraja of Hastigiri immediately
accepted us as the ones who need to be saved and can make us
attain His feet immediately if so desired by us. We will not be
born again after leaving this mortal body of ours. Everything
good or bad that will happen to us from now on through the rest
of our life will turn out to be alright by His Grace. Having placed
the burden of our care on Him, we have absolutely no further
responsibility of any kind.
 30

िसोपाय एवेवगमियतृष ु ीदयक

ै ायेष ु
्
रेन ैव गृन सपिद किरिगिरीधरो नदैव।
ु
माविथ ु ल ापयेव भूयः
तायां िनजपदयग
न ैवोियदां शभु कर मिखलं नाि नो ाभारः॥ १८॥

siddhopāyassa evetyavagamayitṛṣu śrīdayaikāśrayeṣu

rakṣyatvenaiva gṛhṇan sapadi karigiriśrīdharo nastadaiva|
muktāvabhyarthitāyāṃ nijapadayugaLīṃ prāpayatyeva bhūyaḥ
naivotpattiryadāptaṃ śubhakara makhilaṃ nāsti no
hyātmabhāraḥ||

Original:

சி� பயனில் ப�யாத தகேவார் எம்ைமச்

ேசர்க்க அைடக்கலம் ெகாண்ட தி�மால் தாேன
ம�பிறவிய�த்தழியா வானில் ைவக்�ம்
மனேம! நீ மகிழாேத இ�ப்பெதன் ெகால்
உ�வ�னக்�ைரக்ேகன் இங்கி�க்�ங்காலம்
ஒ� பிைழ�ம் ��தாத உணர்த்தி ேவண்�ப்
ெப�வெதல்லாம் இங்ேக நாம் ெபற்� வாழப்
ேபர�ைமயால் ஏெதன்றிகேழல் நீேய|| (19)

ciṟu payaṉil paḍiyāda tagavōr emmaic

cērkka aḍaikkalam koṇḍa tirumāl tāṉē
maṟupiṟaviyaṟuttaḻiyā vāṉil vaikkum
maṉamē! nī magiḻādē iruppadeṉ kol
uṟuvaduṉakkuraikkēṉ iṅgirukkuṅgālam
oru piḻaiyum pugudāda uṇartti vēṇḍip
 31

peṟuvadellām iṅgē nām peṟṟu vāḻap

pēraḍimaiyāl ēdeṉṟigaḻēl nīyē||

(Rahasya ratnāvaḷī)

Meaning: tagavōr =The compassionate ones (The ācāryas)

paḍiyāda = who are not interested in ciṟu payaṉil = in petty
benefits, cērka = have delivered emmai = us (the helpless ones)
(at the feet of the Lord, pleading our helplessness); as a result,
tirumāl = Śrīvallabha , Who aḍaikkalam koṇḍa = has offered His
protection tāṉe = has, on His own accord, marupiravi aruttu =
has completely destroyed all our sins that would have caused us
to be born again, and vaikkum = will place us aḷiyā vāṉil = in the
indestructible Śrīvaikuṇṭham (that is permanent, without ever
coming to an end). maṉamē = Hey Mind (who are responsible
for everything)! ēṉ kol = Why then nī iruppadu = are you
magiḻādē = not rejoicing. (Did you find out why?) uraikkiṉṟēṉ =
I will now tell uṉakku = you ( who are firm and do not doubt)
uruvadu = about the appropriate thing you should do irunda
kālam = during the entire time you are in this world ( when you
may find many obstacles): uṇarti vēṇḍi = Pray for the practical
wisdom so that oru piḷaiyum = obstacles of any kind pugudāda =
do not come in your way and bother you [Pray for jñāna and
bhakti so that you may not commit any offence towards God and
bhāgavatas (His devotees)].Then nī = you igaḷēl = should not
worry thinking ēdu = about that pēr aḍimaiyāl = Big Seva when
nām = we peṟṟu vāḻa = are having and enjoying performing
peruvadellām = all the sevās (we can expect to perform at
Paramapadam) iṅgē = here on this earth itself.

TS: Our very compassionate ācaryas, who are not interested

in petty benefits, have delivered us to God; and Śrīvallabha, in
turn, has accepted us and offered His protection; He has freed us
 32

from rebirth in this world and will place us in the indestructible

Vaikuṇṭham (when we leave this body). Hey Mind! Why then
are you not rejoicing? Let me tell you about what you should do
during the rest of the time on this earth. Pray for the wisdom so
that you may overcome all obstacles and stop worrying about not
being able now to perform the Big Seva at Paramapadam, since
you can enjoy performing all those sevās now right here on this
earth.

ीशेऽां  समप य ु गष

ु ु ु े फलेऽसिष ु

रेन गृहीतवथ जगातःु ियेन यम।्

भूयोज िनवाय शातपरोि ितापयेत ्
ु ं वचः॥१९.१॥
ाानि कुतो न चािस कथयाय
याविितािदह ते िनरागसं संा बोधं िनिखलं च ला
ु
ामािह तिम ु मेव नोदा िह शेषवृौ॥१९.२॥

śrīśe:’smāṃ śca samarpayatsu guruṣu kṣudre phale:’saṅgiṣu

rakṣyatvena gṛhītavatyatha jaganmātuḥ priyenassvayam|
bhūyojanma nivārya śāśvataparavyomni pratiṣṭhāpayet
svāntānandi kuto na cāsi kathayāmyatyantayuktaṃ vacaḥ
||19.1||

yāvatsthitissyādiha te nirāgasaṃ saṃprārthya bodhaṃ

nikhilaṃ ca labdhvā
prāptavyamasmāsviha tuṣṭimatsu tvameva nodāsva hi
śeṣavṛttau ||19.2||
 33

Original:

சாக்கியர் ைசனர்கள் சார்வாகர் சாங்கியர் ைசவர் மற்�ம்

தாக்கியர் �ல்கள் சிைதயத் தனிமைறயின் க�த்ைத
வாக்கியம் �ப்பதினால் வைக ெசய்� வியாகாித்ேதாம்
ேதக்கி மனத்�ள் இதைனத் திணியி�ள் நீங்�மிேன|| (20)

cākkiyar caiṉargaḷ cārvāgar cāṅgiyar caivar maṟṟum

tākkiyar nūlgaḷ cidaiyat taṉimaṟaiyiṉ karuttai
vākkiyam muppadiṉāl vagai ceydu viyāgarittōm
tēkki maṉattuḷ idaṉait tiṇiyiruḷ nīṅgumiṉē||

(Rahasyaratnāvaḷī hṛdayam)

Meaning: vagai ceidu = By sorting out clearly (the nature

and attributes of cit, acit and Īśvara concepts) vākkiya
muppadiṉāl = through thirty statements, karuttai = the meaning
(the sense) taṉi maraiyiṉ = of the incomparable vedas,
viyāgarittōm = we have commented (written commentaries)
cidaiya = squashing (decimating) nūlgaḷ = the doctrines of
cākkiyar = the Buddhists, caiṉargaḷ = the Jains, cārvākar = the
Cārvākas (athesists), cāmkiyar = the Sāṅkhyas (followers of
Kapila), caivar = the Śaivas (Pāśupatas) mattu = and tākkiyar =
the Tārkikas (the “logicians”). idaṉai tēkki = Keeping this
interpretation firmly maṉadil = in your mind, nīṅgumiṉē = you
have got rid of tiṇi iruḷ = the dense darkness of ajñāna (ignorance).
(In other words, if one understands well and retains them in one’s
mind, the tatvārthas (metaphysical interpretations) put forth by
our ācāryas, the false teachings of all the systems mentioned
above will no longer have any influence on us and the truth will
become automatically apparent to us.There will no longer be any
 34

confusion arising from the skilful arguments of those other (false)

doctrines.

TS: Our ācāryas have clearly sorted out and delineated the
true meanings of the incomparable Vedas through 30 statements
and used them to write commentaries squashing all the
competing vedic and non-vedic doctrines in existence at the time
such as of the Buddhists, Jains, Cārvākas (athesists), Sāṅkhyas
(followers of Kapila), Śaivas (Pāśupatas) and Tārkikas (the
“logicians”). By correctly understanding these commentaries
and keeping those ideas firmly in mind, one can become free
from confusion and dense ignorance.

ु ् क बौासत-्
ु क
चावाकाहतसांशैवकणभ
ु ं भावं तु े िंशता।
तोूलकृ ते िनगूढमतल
्
वा ैाकृतवान िविव िवशदंते  िचे बधु ाः
ऐकाेण ढं िनधाय िनिबडं मोहाकारं हत॥ २०॥

cārvākārhatasāṃkhyaśaivakaṇubhuk dustarkabauddhādyasat-
tantronmūlakṛte nigūḍhamatulaṃ bhāvaṃ śrute striṃśatā|
vākyairvyākṛtavān vivicya viśadaṃtvetacca citte budhāḥ
aikāgryeṇa dṛḍhaṃ nidhāya nibiḍaṃ mohāndhakāraṃ hata||

Original:

தள்ளத் �ணியி�ம் தாய்ேபால் இரங்�ம் தனித் தகவால்

உள்ளத்�ைறகின்ற உத்தமன் தன்ைம
உணர்ந்�ைரத்ேதாம்
�ள்ெளாத்த வாதியர் �ன்ேனவாின் எங்கள் �க்கியர்பால்
ெவள்ளத்திைடயில் நாிேபால் விழிக்கின்ற�ணர்கேள||(21)
 35

taḷḷat tuṇiyiṉum tāypōl iraṅgum taṉit tagavāl

uḷḷattuṟaigiṉṟa uttamaṉ taṉmai uṇarnduraittōm
muḷḷotta vādiyar muṉṉēvariṉ eṅgaḷ mukkiyarpāl
veḷḷattiḍaiyil naripōl viḻikkiṉṟa vīṇargaḷē||

(Rahasyaratnāvaḷī hṛdayam)

Meaning: uṇarndu = After having experienced (well

understood through the teachings of the ācārya), uraittōm = we
have stated (in this work exactly as we learnt) taṉmai = the nature
uttamaṉ = of Paramātman (Sri Hayagreeva) uraigiṉṟa = Who
resides uḷḷattu = inside our heart and Who iraṅgum = is kind to
us tāy pōl = like the mother (who runs behind her child with
compassion and affection even when the child kicks and pushes
her away), taṉit tagavāl = with unique compassion tuṇiyiṉum =
even if we begin (attempt without any hesitation) taḷḷa = to push
Him away from us (i.e., to reject Him). muḷḷotta vādiyar = If
argumentative opponents (who are like thorn in the path) muṉṉē
varil = were to come up face to face (in a debate) eṅgaḷ mukkiyar
pāl = in the presence of our Chief (Our Preceptor and victorious
defender of our doctrine against the opponents), they (those
opponents) vīṇargaḷ = will be wasting their effort nari pol = like
a fox viḻikkiṉṟa = being tossed up and down and swept away
veḷḷattu iḍaiyil = (being caught) in the middle of a torrent. (In
other words, The Doctrine of Swami Deshikan is the true doctrine.
No one can match the debating skill of the master proponent,
while defending the doctrine. If they try, their effort will be
wasted like that of a fox caught in the flood).

TS: After having learnt about it from our Ācārya, we have

written down about the nature of Paramātman Who resides in
 36

our heart and Who, like a mother, showers His affection on us

with His unique compassion, even when we attempt to push Him
away from us. If any opponent of this doctrine wants to be a thorn
in the path and comes up in front of the strong proponent Ācārya
for a face to face debate, he will be wasting his effort and will get
lost like a fox caught and washed down in a swirling torrent.

ु
सवयिनरािचकीषपु षानाजान ् वत ्
मातृ
काय ैकतनोमनोिनवसते भावं हरेः।
िवायेिचम देिशकात उपायाता िगरो वािदनां
मोघाः कटकवितनां झरपरीवाहफे पमाः॥ २१॥

sarvaiśvaryanirācikīrṣupuruṣān apyātmajān mātṛvat

kāruṇyaikatanormanonivasatestasya svabhāvaṃ hareḥ|
vijñāyecima deśikāgrata upāyātā giro vādināṃ
moghāḥ kaṇṭakavartināṃ jharaparīvāhasthapherūpamāḥ||

Original:

ெசய்ேயல் மறெமன்� ேதசிகன் தாைத அவ�ைரத்த

ெமய்ேய அ�ள் ெபா�ள் ��ய எண்மதி காத�யாம்
ெபாய்ேய பைக�லன் ஐயிரண்ெடான்� ெபா�ங்க�வி
ைகேய� சக்கரக் காவலன் காவல் அைடந்தவர்க்ேக|| (22)

ceyyēl maṟameṉṟu dēcikaṉ tādai avaṉuraitta

meyyē aruḷ poruḷ cūḍiya eṇmadi kādaliyām
poyyē pagaipulaṉ aiyiraṇḍoṉṟu poruṅgaruvi
kaiyēṟu cakkarak kāvalaṉ kāval aḍaindavarkkē||
 37

(Rahasyaratnāvaḷī hṛdayam)

Meaning: (aḍaindavarkkē) = For those who have attained

kāval = the protection cūḍiya = and have accepted with bowed
head, uraitta = the words spoken meyyē aruḷ = truthfully and
with kindness, eṉṟu = namely, “ceyyēḷ =Thou shalt not commit
maṟam = adharma (non-virtuous acts)” [i.e., “Do not forget the
help received from your Ācārya and God (the Parama Ācārya)]”
avaṉ = by Him, Who dēcikaṉ tādai = is the Father of the Ācārya,
kai ēru cakkar = Who wields the cakra in His hand, kāvalaṉ =
and Who is the Protector of everything, veṇ maḍi = their purified
intellect and the (pulaṉ) ai iraṇdu oṉṟu = the (2 x 5 +1) eleven
external organs (5 sensory organs + 5 motor organs + mind) that
poyyē = are fake (misleading), pagai = adversarial, and garuvi
porum = unpredictable like the rolling dice, kādali ām = will
develop steadfast love and devotion towards God and the Ācārya.

TS: For those who respectfully follow the words of command

“Thou shalt not commit adharma”, spoken truthfully and with
kindness by Cakradhāri Śrīman Nārāyaṇa, Who is the Father of
the Ācārya and the Protector of the universe, their purified
intellect and the eleven external organs of the body which are
generally misleading, adversarial and unpredictable in their
behaviour will get reformed and develop steadfast love and
devotion towards God and the Ācārya.

ु
सवातगु णां ु
िपतरिधचरणाोहं चपाणेः
ु
तेषामेव िया ये गिभरिभिहतं सकायभावाम।्
ु ा
मा काषं धमिित िनजिशरसाऽल ताधीिवश
 शारोपमकरणदशैकं ियं समेयःु ॥ २२॥
िमावैय
 38

sarvatrāturgurūṇāṃ pituradhicaraṇāmbhoruhaṃ cakrapāṇeḥ

teṣāmeva priyā ye gurubhirabhihitaṃ satyakāruṇyabhāvām|
mā kārṣīstvaṃ hyadharmaṃtviti nijaśirasā:’laṅkṛtāhīrviśuddhā
mithyāvairyakṣaśāropamakaraṇadaśaikaṃ priyatvaṃ
sameyuḥ||

Original:

அந்தமில் ஆதிேதவன் அழிெசய்தைடத்த

அைல ேவைல ஓத மைடயச்
ெசந்தமிழ் �ல் வ�த்த சி� மா மனிச்சர்
சி�ைகச் சிறாங்ைகய� ேபால்
சந்தம் எலாம் உைரப்ப இைவெயன்� தங்கள்
இதயத்தடக்கி அ�ேயாம்
பந்தம் எலாம் அ�க்க அ�ள் தந்�கந்�
பர�ம் ெபா�ள்கள் இைவேய|| (23)

andamil ādidēvaṉ aḻiceydaḍaitta alai vēlai ōda maḍaiyac

centamiḻ nūl vagutta ciṟu mā maṉiccar ciṟugaic ciṟāṅgaiyadu pōl
candam elām uraippa ivaiyeṉṟu taṅgaḷ idayattaḍakki
aḍiyōmbandam elām aṟukka aruḷ tandugandu paravum
poruḷgaḷ ivaiyē||

(Tatvatrayacuḷakam)

Meaning: vaḷavēlai ōdam uḍaiya (aḍaiya) = The ocean

overflowing its shores that andam ilā = the endless dēvaṉ =
playful Śrīvallabha, aḷ ceydu = annihilated during the saṃhāram
(the Great Deluge) aḍainda = and recreated during the Great
Creation, kai cirāṅgai(yadu) pōl = was made to be contained
within the palm of ciru = the (proportionately) small hand of ciru
= the small (in physical stature) but mā maṉiṣar = huge (in fame)
 39

man, namely Agastya Ṛśi who vagutta = delineated (by

extracting from the other śāstras), cem tamiḻ nūl = the beautiful
Tamil scriptures. ivaiye =These (that have been presented in this
Rahasyam) are the same poruḷgaḷ = spiritual truths taṅgaḷ idayatt
aḍakki = that were (similarly) captured within their heart candam
eḷam uraippadu idu eṉṟu = saying that this is what all the vedas
say tanduganda = and were given to us (that were taught to us)
aruḷ = very compationately nam bandam elām aruttu ugakka =
thereby removing all our shackeles to their utter happiness.

TS: The ebbing waters of the vast ocean that the Infinite God
annihilated during the Mahā Praḷaya and recreated during the
Great Creation were shrunk and contained in the small palm of
Agastya (the Tamil Sage of small physical frame but of huge
fame) who gave us as scriptures in the beautiful Tamil language,
the same truths that were taken from all the śāstras. We have
presented in this Rahasyam the same spiritual facts that we were
taught compationately and with pleasure so as to remove all our
shackles of the material world.

ं ु ा िवहत उिदत उेलवारािशरासीत ्

देवने ानपस
ु इव मनु ेः कीितमूतः णेतः।
ाकार हे चलक ु

शा ािवड िु तिनकरिनगूढाथ माधाय िचे

ु
वाचोऽनाशमिदतग ु
कायलाः िकलैताः॥ २३॥

devenānantapuṃsā vihata udita udvelavārāśi rāsīt

hrasvākārasya haste cuLaka iva muneḥ kīrtimūrteḥ praṇetuḥ|
śāstrasya drāviḍasya śrutinikaranigūḍhārthamādhāya citte
vāco:’smadbandhanāśapramuditagurukāruṇyalabdhāḥ
ilaitāḥ||
 40

Original:

�க்�ண மாையயின் �ெவட்�ன் கீழ்வ��வைக�ம்

இக்�ணமின்றி இலங்கிய காலச் �ழி இன�ம்
நற்�ணெமான்�ைட நாக�ம் நாராயணன் உடம்பாய்ச்
சிற்�ணம் அற்றைவெயன்�ைரத்தார்எங்கள்ேதசிகேர||(24)

mukkuṇa māyaiyiṉ mūveṭṭiṉ kīḻvarumūvagaiyum

ikkuṇamiṉṟi ilaṅgiya kālac cuḻi iṉamum
naṟguṇamoṉṟuḍai nāgamum nārāyaṇaṉ uḍambāyc
ciṟguṇam aṟṟavaiyeṉṟuraittār eṅgaḷ dēcikarē||

(Tatvatrayacuḷakam)

Meaning: eṅgaḷ = Our dēcikar = Ācārya (who keeps his

followers steadily in the virtuous path, without letting them go
astray) alone uraittār = taught us that mūvagaiyum = all the three
kinds of forms viz., either tamastva, akṣaratva and avyaktatva,
or prakṛti alone, vikṛti alone and the prakṛti-vikṛti combination)
mū eṭṭin kīḻ varum = that exist underneath the (3 x 8 =24) twenty
four tatvas, muk kuṇa māyaiyiṉ = in the Prakṛti Tatva with three
attributes, kālac cuḻi iṉamum = the collection of the swirling
whirlpools (of second, minute, hour, day etc) in “Time”, ik
kuṇam iṉṟi ilaṅgiya = that manifests without these attributes (of
satva, etc), and nākamum = the Paramapadam, nal guṇam oṉṟu
udaiya = that has the attribute of only pure satva (as opposed to
satva in combination with other guṇas as in the material world),
all uḍambāy = form the “body” of nāraṇaṉār = Śrīman
Nārāyaṇa , and are cir guṇa aṟṟavai = are devoid of jñāna (self-
cognizance) which is a characteristic of cit (the jīvātman)
[meaning that in the absence cognizance, there is no experience
of kartṛitva (doership) or bhohyatva (enjoyment)]
 41

TS: Our Ācārya has taught us that the following three entities
form the “body” of Śrīman Nārāyaṇa and are devoid of jñāna
(self - cognizance):
(i) Prakṛti (the material world) with its three attributes,
manifesting in three kinds of forms that come
underneath the 24 tatvas.
(ii) the entity of “Time” with its endless collection of swirling
whirlpools of seconds, hours and days, that has none
of the above attributes and
(iii) “Paramapadam”, characterized by the attribute of
śuddha satva (“pure satva” alone) (as opposed to the
material world characterized by the satva-rajas-
tamas mixture of attributes)

ु
आचाया अदीयािगणमयिविचा ु शित
चतिव
 म।्
ों त िध ैत ुणरिहतलसािलकावतच
ु िनरविध िवभवेमी देहभूताः
नाकैकगयो
ु
ीमारायणेिपत ु िवधिरताि ुणने  ु २४॥
े वोचः॥

ācāryā asmadīyā striguṇamayavicitrā caturviṃśatiśca

proktaṃ tatra tridhaitadguṇarahitalasatkālikāvartacakram|
nākassatvaikaguṇyo niravadhi vibhavaścetyamī dehabhūtāḥ
śrīmannārāyaṇasyetyapitu vidhuritāścidguṇenetyavocuḥ||

Original:

எனெதன்ப�ம் யான் என்ப�ம் இன்றித்

தனெதன்� தன்ைன�ம் காணா�உனெதன்�
 42

மாதவத்தால் மாதவற்ேக வன்பரமாய் மாய்ப்பதனில்

ைகதவத்தான் ைகவளரான் காண்|| (25)

eṉadeṉbadum anṉṟi yāṉ eṉbanadaṉṟit

taṉadeṉṟu taṉ taṉmaiyum kāṇādu uṉadeṉṟu 1
mātavattāl mādavaṟkē vaṉbaramāy māyppadaṉil
kaidavattāṉ kaivaḷarāṉ kāṇ||

(Tatvatrayacuḷakam)

Meaning: [If the jīva (individual)] eṉbadum aṉṟi = saying

that eṉad = (everything is) mine, and in addition yāṉ eṉbādum =
saying “I”, adaṉṟi = and further taṉad eṉṟu = saying that it is all
“his”, kāṇād = without realizing taṉ taṉmaiyum = his (soul’s)
true nature [as jñāna svarūpa, (consciousness) and bhagavat
śeṣa (servant of God)] kaidavattāl = fails to have māypadaṉil =
the firm feeling uṉadu eṉṟuvaṉ paramāy = to say that “my
svarūpa (form) bhara (responsibility) and phala = results are
Yours” to mādavarkē = to Śrīpati, mātavattāl = (developed
through) the great tapas (namely nyāsa = self surrender), (such
a Jiva) kaivaḷarāṉ = will not progress. kāṇ = Don’t you see? [This
is so obvious that there is no need for me to say this]

TS: If an individual thinks in terms of “ mama (Mine)” and

“aham (I)”, sees everything as “his”, and fails to understand the
true nature of his soul and to say to God with conviction
developed through the great penance of self-surrender, “I am

1
Alternate reading of first two lines (with roughly the same meaning) is as
follws:
eṉadeṉbadum yāṉeṉbadum iṉṟit
taṉadeṉṟu taṉmaiyum kāṇādu-uṉadeṉṟu
 43

Your “śeṣa (servant)”, that individual will not progress towards

mokṣa. This is quite obvious.

्
मदीयिमित न ैव िकहिमित वु न आनः
् मम भर ु ते ीमते।
भावमिवदन परं
इतीह महता ढं तपसािप िनधािरते
्
पिरमित कै तवात जगित पय वृिं न च ैत॥् २५॥

madīyamiti naiva kintvaha miti bruvan ātmanaḥ

prabhāva mavidan paraṃ mama bharastu te śrīmate|
itīha mahatā dṛḍhaṃ svatapasāpi nirdhārite
paribhramati kaitavāt jagati paśya vṛddhiṃ na cait||

Original:

பல் விைன வன்கயிற்றால் பந்த �ற்�ழல்கின்றன�ம்

நல்விைன �ட்�ய நாரணனார் பதம் ெபற்றவ�ம்
ெதால்விைன என்�ம் இல்லாச் ேசாதி வானவ�ம்��திச்
ெசல்விைன ஓர்ந்தவர் சீவர் என்ேறாதச் சிறந்தனேம|| (26)

pal viṉai vaṉgayiṟṟāl banda muṟṟuḻalgiṉṟaṉarum

nalviṉai mūṭṭiya nāraṇaṉār padam peṟṟavarum
tolviṉai eṉṟum illāc cōdi vāṉavarum curudic
celviṉai ōrndavar cīvar eṉṟōdac ciṟandaṉamē||

(Tatvatrayacuḷakam)

Meaning: uḻalgiṉṟaṉarum =Those [the baddha cetanas (the

bound souls)] who are struggling (wandering around) uṟṟu =
 44

subjected to bandam = the restraint val kayiṟṟāl = imposed by the

powerful rope pal viṉai = of several kinds of sins, peṟṟavarum =
those [mukta jīvas (liberated souls who have attained
Paramapadam)] who have attained padam = the feet of
nāraṇaṉār = Śrīman Nārāyaṇa mūṭṭiya = having been involved
nal viṉai = in good karmas (deeds)], and cōdi vāṉavarum = those
[nitya sūris (The Eternally Liberated Ones such as Ananta,
Garuḍa, Viṣvaksēna, etc)] viṉai oṉṟum {eṉṟum} illā = free of all
karmas tol = for all the time, ciṟandaṉaṟē {ciṟandaṉamē} = have
all the distinction cīvar eṉṟu oda = of coming under definition of
“jīvas” ōrndvar = even though they are subject to cel viṉai = the
karmas as prescribed by (alternately, col viṉai = karmas
mentioned in) curudi = the vedas.

TS: Those beings (baddhas) who are struggling in the world

being bound by the strong rope of various kinds of sins, those
souls (muktas) who have attained the feet of Śrīman Nārāyaṇa
by having performed the good deeds (of bharanyasa) and those
(nitya sūris) who have always been in the Paramapadam being
free of all karmas for all the time, -- all these three groups have
the distinction of being called “jīva”s, though they are all subject
to the appropriate duties as prescribed by/indicated in the vedas.

ु बा था ये पनः

ये नानािवधकमिभ ढगणै ु

सृ ेष ु िनयोजक सपदं

ु नारायणािताः।
ु िना िवदीा रु ाः
ये वानािदभवाकृ िवधराः
्
आायोकरान िवद ्
इह तान जीवान ् चोताः॥ २६॥
वयं
 45

ye nānāvidhakarmabhir dṛḍhaguṇai rbaddhāstathā ye punaḥ

satkṛtyeṣu niyojakasya supadaṃ nārāyaṇasyāśritāḥ|
ye vānādibhavātmakṛtyavidhurāḥ nityā vidīptā ssurāḥ
āmnāyoktakarān vidanta iha tān jīvān vayaṃ connatāḥ||

Original:

ஆரணங்கள் எல்லாம் அ��ட ேமல் நின்ற

காரணமாய் ஒன்றால் கலங்காதான்நாரணேன
நம்ேமல் விைன க��ம் நல் வழியில் தான் நின்�
தன் ேமனி தந்த��ம் தான்|| (27)

āraṇaṅgaḷ ellām aḍicūḍa mēl niṉṟa

kāraṇamāy oṉṟāl kalaṅgādāṉ-nāraṇaṉē
nammēl viṉai kaḍiyum nal vaḻiyil tāṉ niṉṟu
taṉ mēṉi tandaruḷum tāṉ||

(Tatvatrayacuḷakam)

Meaning: nāraṇaṉ = Nārāyaṇa, niṉṟa = Who stands mēl =

above āraṇaṅgaḷ ellām = all the upaniṣats cūḍā = that wear on
their head (as ornament) aḍi = His feet (meaning that God’s feet
are what all the vedas point towards), kāraṇamāy = Who is the
Cause (of this universe), oṉṟāl kalaṅgādāṉ = and Who is
untarnished by any thing (not being afflicted by the flaws of cit
and acit that originate from Him as a part of His body during
the primordial state), tāṉ niṉṟu = stands personally nal vaḻiyil =
in the virtuous path kaḍiyum = that will sever (destroy) viṉai =
all the sins nam mēl = that are riding on us and tāṉ =
personally tand aruḷum = graces us by bringing to us taṉ meṉi
= His divine Self.
 46

TS: Śrīman Nārāyaṇa Who stands at the very top of the

Upaniṣats that wear His feet as their head ornament, Who is the
cause of this universe and Who is yet untarnished by the cit and
acit that originated from His body at the time of the Great
Creation, will stand personally with us in the virtuous path,
destroy all the sins that are bearing down on us and grace us by
personally delivering His ḍivine Self to us.

ु ोंसीकृ तेष ु तः

आरयेिखलेष ु यदयग
ु ो न के नािप नः।
उो जगतां िनदानमिप सं
ु
अंहंहरणयं ससरणौ ्
नारायण न ितः
ु यसश िदाकृ ितं ां शभु ाम॥् २७॥
कायेन सदश

āraṇyeṣvakhileṣu yatpadayugottaṃsīkṛteṣu svataḥ

uccastho jagatāṃ nidānamapi saṃkṣubdho na kenāpi naḥ|
aṃhassaṃharaṇassvayaṃ susaraṇau nārāyaṇa ssan sthitaḥ
kāruṇyena sudarśayatyasadṛśīṃ divyākṛtiṃ svāṃ śubhām||

Original:

�டல்மிைச ஒன்றி�ம் ���ம் நின்ற ெகா�ந்�ய�ம்

உடல்மிைசத் ேதான்�ம் உயி�ம் உயிர்க்�யி�ம் இைற�ம்
கடல்மிைசக் கண்ட தரளத்திரள் அைவ ேகாத்த ெபான்�ல்
மடல்மிைச வார்த்ைத அதன் ெபா�ள் என்ன வ�த்தனேம||
(28)
kuḍalmicai oṉṟiyum kūḍiyum niṉṟa koḍunduyarum
uḍalmicait tōṉṟum uyirum uyirkkuyirum iṟaiyum
 47

kaḍalmicaik kaṇḍa taraḷattiraḷ avai kōtta poṉṉūl

maḍalmicai vārttai adaṉ poruḷ eṉṉa vaguttaṉamē||

(Tatvatrayacuḷakam)

Meaning: koḍum tuyarum =The severe sins niṉṟa =

standing oṉṟiya = as one kūḍium = collection micai = over kuḍal
= the flesh of the heart (i.e., of the body), uyirum = the jīva (soul)
tōṉṟum = seen uḍal micai = on top of the body (i.e., manifesting
separately from the body, even though being inside the body)
and iraiyum = the Master (Paramātman) uyir āy = stands as the
Soul uyirku = of that jīva (soul) idaṉ {adaṉ} 2 poruḷ = are the
meaning (explanation) of this; (This is the explanation I have
provided, namely that acit, jīva and Īśvara are linked together by
each succeeding entity being contained inside the preceding
entity). (This is just like) tiral = the collection of tāṉa = the shells
of pearl (interpreted as sthāṉa, i.e., the location of the pearls)
kaṇdavai {kaṇda} = appearing kaḍal micai = on the ocean (i.e.,
the heap of pearl shells found in the ocean), (and) poṉ = the
attractive (pearls) avai potta {kōtta} = resembling them (inside
them) (i.e., Pearls found inside the shells found in the ocean).
[The acit community is like the ocean; the cit community is like
the shells of the pearls; and the pearls inside them are like Īśvara];
vaguttaṉamē = I have thus explained vārtai = as the meaning
micai = contained in maḍal = the śabda (sound or statements) nūl
= of the śāstra [Īśvara is contained in the śabda (the jīvā) which
in turn is contained in the śāstra (the śarīra)]. This is the same
analogous idea (of containment of one inside the other) that the
upaniṣats explain through the example of cow’s milk and ghee.

2
Text contained between { } indicates alternate pāṭhas (reading versions).
 48

TS: The jīva (soul) is contained inside the śarīra (body of flesh
and blood), weighed down by the accumulated sins; Īśvara (God)
exists inside the jīva as the Soul of that soul. This relationship is
analogous to that between the attractive pearls residing inside the
the collection of shells residing in the ocean. I have explained this
(Īśvara - jīva - śarīra relationship) in terms of the meaning
contained in the śabda contained in the śāstra.

ू रांहःकािरणी सा कृ ितिरह तदवितजीवावगः

ु
अया तदकलमनगतो भाित नारायणः।
आायााथ  एषो जलिनिधगतशिु मोपमोऽथ
ु ः
ु य इधाम॥ २८॥
नानाशााथ शाखािधगतमनिवे

krūrāṃhaḥkāriṇī sā prakṛtiriha tadantarvartijīvātmavargaḥ

antaryantā tadantassakalamanugato bhāti nārāyaṇassaḥ|
āmnāyāntārtha eṣo jalanidhigataśuktisthamuktopamo:’rthaḥ
nānāśāstrārthaśākhāsvadhigatamanuvijñeya ityabhyadhāma||

Original:

தத்�வம் தன்னில் விாித்திடத் ேதான்�ம் இரண்�தனில்

பத்தி விலக்கிய பாசண்டர் ���ம் பாச�றார்
எத்திைச�ம் ெதா�ேதத்திய கீர்த்தியர் எண் திைசயார்
�த்தர் உைரத்த �ளகம் அ�ந்திய �யவேர|| (29)

tattuvam taṉṉil virittiḍat tōṉṟum iraṇḍudaṉil

patti vilakkiya pācaṇḍar vīcuṟum pācamuṟār
etticaiyum toḻudēttiya kīrttiyar eṇ ticaiyār
cuttar uraitta cuḷagam arundiya tūyavarē||
 49

(Tatvatrayacuḷakam)

Meaning: tūyanarē {tūyavarē} = those who have been

purified arundi {arundiya}= from imbibing (examining,
understanding) cuḷakam = this nectar of condensed summary of
the tatvas (and have it “in the palm of their hands”) uraitta =
taught by the cuttar = the pure (unblemished) ācaryas, eṇ dicai
kīrttiyar ār = whose fame as superior teachers is acknowledged
in all the eight directions (everywhere in the world) (by virtue of
being) toḻudu = worshipped and ēttiya = praised etticaiyum =
everywhere, urār = will not be caught pācam = in the net (evil
trick) vīcum = cast by pācaṇḍar = the pāṣaṇdis (heretics)
vilakkiya = who have discarded patti = faith ī iraṇḍu taṉṉil = in
two tatvas (of the three in rahasya traya) virittu iḍa = while
trying to understand in detail tattuvam taṉnil = subject of the
tatvas. [Of the three tatvas, cit, acit and Īśvara, people like
Śaṅkara have discarded the cit and acit; the cārvākas and the like
have discarded cit and Īśvara; the yogācāris (followers of the
yoga school) have discarded acit and Īśvara; hence they are all
said to spread disbelief in the two tatvas they discard in their
respective doctrines].
It is summarized that those that have acquired the vivēka jñāna
(the wisdom of understanding) by understanding the doctrine of
tatva traya (the three tatvas) formally through the teachings of
our pūrvācāryas (ancestral line of ācāryas), will be able to
vanquish those that are opposed to this doctrine, and firmly
establish the doctrine of tatva traya.

TS: Those who have been chastened by absorbing the gist of

the tatvas taught by our sacred ācāryas whose fame has spread
in all the directions and who are adored universally for their
knowledge, will not be caught in the misinformation net cast by
the heretics who, while attempting to elucidate the tatvas, have
 50

discarded belief in two of the three tatvas, namely, cit, acit and
Īśvara).

कााास ु सव च विरविसता आकीितकषाः

ु ााथ सारदचलकरसं
श ु ारेन ं िपबि।
ु लािगपाषिडपाशान ्
पूता े ेव तयगतयग
िछा िनतय मितशियतं ानं ापयि॥ २९॥

kāṣṭhāsvaṣṭāsu sarvatra ca varivasitā āttakīrtiprakarṣāḥ

śuddhā statvārthasārapradacuLakarasaṃ prādurenaṃ pibanti|
pūtā ste hyeva tatvatrayagatayugaLatyāgipāṣaṇḍipāśān
Chitvā nirduṣṭatatvatraya matiśayitaṃ prāktanaṃ
sthāpayanti||

Original:

விைனத் திரள் மாற்றிய ேவதியர் தந்த நல் வாசகத்தால்

அைனத்�ம் அறிந்தபின் ஆ�ம் பய�ெமன அைடந்ேதாம்
மனத்தில் இ�ந்� ம�ந்த�தாகிய மாதவனார்
நிைனத்தல் மறத்தல் அாிதாய நன்னிழல் நீள்கழேல|| (30)

viṉait tiraḷ māṟṟiya vēdiyar tanda nal vācagattāl

aṉaittum aṟindapiṉ āṟum payaṉumeṉa aḍaindōm
maṉattil irundu marundamudāgiya mādavaṉār
niṉaittal maṟattal aridāya naṉṉiḻal nīḷkaḻalē||
 51

(Tatvatrayacuḷakam)

Meaning: aṟinda piṉ = After understanding aṉaittum =

every thing nal vācakattāl = from the great words tanda =
brought to us [through their teachings] vēdiyar = by the learned
ones [well versed in the vēdāntas] māṟṟiya = who removed viṉai
tiraḷ = (our) accumulated sins [as in the saying, “suhṛdaḥ
sādhukṛtyām dviṣantaḥ pāpakṛtyām”] aḍaindōm = we attained
eṉa = the (knowledge) that nīḷ kaḷal = the long feet (feet of
Trivikrama) nal niḷal = that are like a good (cool) shade (the Only
Useful Refuge) aridāgiya {aridāya}= and impossible niṉaittal=
to comprehend maṉattil = in one’s mind, of madavaṉār = of
Lakṣmīkānta (the Great Feet of Trivikrama) Who irundu =
resides maṉattil = in our heart maruttu amudāgiya = acting as
the medicine as well as the amṛta (ambrosia) for us [being
medicinal by virtue of His ability to cure us from our sins, and
being ambrosia-like by virtue of being the final sweet fruit of our
effort ārum = are the Means payaṉum = as well as the Fruit
(desired end). [In short, by the grace of the good Ācārya, we the
destitute ones achieved the firm conviction that only the Lotus
Feet of Śrīman Nārāyaṇa are the ultimate Goal to be attained as
well as the Means to attain it].

TS: After understanding every thing from the great words

brought to us by our learned ācāryas capable of destroying our
sins, we learnt that the cool shady Great Feet, beyond the ability
of our mind to comprehend, of Śrīman Nārāyaṇa Who resides in
our hearts acting both as the medicine (to cure us from our sins)
and the amṛta (the Sweet Fruit) are both our Goal to be attained
and the Means to attain it.
 52

अंहंहितनािशनां िु तिवदां सव वयं सूििभः

िवायाथ मनोिनवािसकमलाका पादयम।्
ु महौषधसधामू
यागणं ्
ु तः महत भायदम ्

ु
सायं तपाय मामु फलं चेित िधेव ितम॥् ३०॥

aṃhassaṃhatināśināṃ śrutividāṃ sarvaṃ vayaṃ sūktibhiḥ

vijñāyātha manonivāsikamalākāntasya pādadvayam|
durjñeyātmaguṇaṃ mahauṣadhasudhāmūrteḥ mahat
bhāgyadam
sucChāyaṃ tadupāya māpnuma phalaṃceti dvidheva
sthitam||

Original:

ஓ� மைற நான்கதனில் ஓங்�ம் ஒ� �ன்றி�ள்ேள

நீதிெநறி வ�வா நிற்கின்ேறாம்ேபாதம�ம்
ேபராயிர�ம் தி��ம் பிாியாத
நாராயணன் அ�ளால் நாம்|| (31)

ōdu maṟai nāṉgadaṉil ōṅgum oru mūṉṟiṉuḷḷē

nīdineṟi vaḻuvā niṟkiṉṟōm-pōdamarum
pērāyiramum tiruvum piriyāda
nārāyaṇaṉ aruḷāl nām||

(Rahasyatrayacuḷakam)

Meaning: aruḷāl = By the grace nārāyaṇan = of God Who

piriyāda = is inseparable pēr āyiramum = from the thousand
names tiruvum = and from Mahālakṣmī pōdu amarum = to be
contemplated at all times (also meaning, “one who always resides
 53

in a flower”), nām = We (who have learnt the meanings)

nirkiṉṟōm = are staying (engaged) vaḻuvāmal = without slipping
away from nīdi = the virtuous ( by following the concept of śeṣa-
śēṣī relationship propounded in the mūla mantra) neṟi = path (the
means recommended in the dvaya mantra for the helpless one),
oru mūṉṟiṉ uḷḷē = the one embedded in the three rahasyas
(secrets) ōṅgum = that is proclaimed as the greatest urai {maṟai}
nāṅgu adaṉil = in all the four vocalizations (meaning in all the
four veda) ōdum = that ought to be read (recited).

TS: By the grace of Śrīman Nārāyaṇa Who is inseparable

from His thousand names and Mahālakṣmī, who are to be
contemplated by us at all times, we are established firmly,
without the fear of slipping away, in the virtuous path (doctrine)
of “rahasya traya”, (the “Three Secrets”) touted resoundingly by
all the four vedas that are to be learnt and recited.

अेतिु तष ु चतसृमयाथ
् ितरकिलतााथा
नीतेमागात  ु ािपताः ः।
ु तु ाहं ीः सहम ्
यं नामानगु णय
ु
पा जायमितकृ पया त नारायण॥ ३१॥

adhyetavyaśrutiṣu catasṛṣvagryamantratrayārthe
nītermārgāt cyutirakalitāsyāttathā sthāpitāḥ smaḥ|
yaṃ nāmānyapyanuguṇayutānyanvahaṃ śrīḥ sahasram
padmā juṣṭāyamatikṛpayā tasya nārāyaṇasya||
 54

Original:

ஊன் தந்� நிைல நின்ற உயி�ம் தந்� ஓர்

உயிராகி உள் ஒளிேயா�ைறந்த நாதன்
தான் தந்த இன்�யிைர எனெதன்னாமல்
நல்லறி�ம் தந்தகலா நல�ம் தந்�
தான் தந்த நல் வழியால் தாழ்ந்த என்ைனத்
தன் தனக்ேக பாரமாகத் தாேன எண்ணி
வான் தந்� மலர��ம் தந்� வாேனார்
வாழ்ச்சிதர மன்ன�ளால் வாித்திட்டாேன|| (32)

ūṉ tandu nilai niṉṟa uyirum tandu ōr

uyirāgi uḷ oḷiyōḍuṟainda nādaṉ
tāṉ tanda iṉṉuyirai eṉadeṉṉāmal
nallaṟivum tandagalā nalamum tandu
tāṉ tanda nal vaḻiyāl tāḻnda eṉṉait
taṉ taṉakkē pāramāgat tāṉē eṇṇi
vāṉ tandu malaraḍiyum tandu vāṉōr
vāḻccitara maṉṉaruḷāl varittiṭṭāṉē||

(Rahasyatrayacuḷakam)

Meaning: uṟainda nādaṉ =The Lord referred tandu =

having given (us) ūṉ = the body; tandu = having given us (also)
nilai niṉṟa = the permanent uyirum = ātmā, and uḷ oḷi ōḍu = with
the internal light ōr uyir āgi = remaining as the unique antarātmā
(Soul of our soul) [with the dharmabhūta jñāna that is the fiery
energy for the cētana and acētana entities, and with His lustre, -
the word “oḷi” denoting jñāna when referring to fiery energy;
also denoting His Form which is nothing but Bliss of
Consciousness; and also denoting Śrīdevi who is like His Own
brilliance. Note that in this manner, the notions implied in the
 55

“a” syllable of the Praṇava, namely, Svāmitva (Mastership of

the universe), Śrīpatitva (being the Consort of Śrīdevi) and
Sarvaśarīritva (being the Resider inside every thing in the
universe) are covered here]; having then nal arivum tandu =
given us the good (true) sense eṉadu eṉṉāmal = not to call as
“mine” eṉ uyirai = (this) my soul tāṉ tanda = that He gave us
[Note that here the notion of “Removal of sva svāmitva” (the
individual’s feeling of “I am the master”), which is implied by
the Namaḥ associated with the “m” syllable of the Praṇava in the
Mūlamantra is covered] ; having also tandu = given us agalā
nalamum = the everlasting bliss [Note that here the notions of
subservience to God and the resulting joy of bhāgavata śeṣatva
(being the servant of God’s devotees) are covered]; and eṇṇi =
treating eṉṉai = me tāṉ tanda nal vaḻiyāl = who following the
virtuous path ( i.e., the path of śaraṇāgati or self-surrender) given
by Him, tāḻnda = have fallen at His feet, param āga tāṉē = as
His own burden (responsibility) [Note that here the broad notion
of Śaraṇāgati denoted by the word “Namaḥ” in the Mūlamantra
is suggested], will tandu = give vāṉ = Paramapadam, malar
aḍiyam tandu = will give His Feet which are soft like the flower,
and will maṉ aruḷāl = with extreme kindness, varittu iṭṭāṉē =
accept lovingly tara = to grant us vāḻcci = the life (of sevā) vāṉōr
= of the nitya sūris (the eternally Liberated ones) [Note the notion
of Śrīman Nārāyaṇa as the Ultimate Refuge implied by the word
“ayana’ in the dative case as in “Nārāyaṇāya” in the
Mūlamantra is also covered]. (Thus, one can say that the secret
meaning of the Mūlamantra is uncovered and conveyed clearly
in this pācuram).

TS: God gave us our body, the permanent soul inside it and
resides in it as the unique Antarātmā (Soul inside the soul)
shining with the light of consciousness. He has also given us the
good realization not to entertain notions like “mine” and “I own
 56

it” in respect of the soul He has given us. In this way, He has
brought us unending joy. Furthermore, treating us, who have
fallen at His feet and followed the virtuous path given by Him,
as His own responsibility (to save), He has very kindly accepted
us by granting us the Paramapadam, His flower-soft feet and the
same blissful life of Eternal Sevā that is enjoyed by the nitya sūris.
[This pācuram thus conveys the secret meaing of the
Mūlamantra].

देहं जीवं िरं तं दददितदययाऽिधितोऽिषेशः

ु मयं मामको नेित यन।्
ेन ैवाा दोऽथ समित
ु मां भारं िविदा
िनानं िवतीय चिरतसपथो
ु
दा िदं पदं ं समनस ् िरसेवां िह दातमु ॥् ३२॥
मवृणोत सू

dehaṃ jīvaṃ sthiraṃ taṃ

adadatidayayā:’dhiṣṭhito:’ntastviṣeśaḥ svenaivātmā
pradatto:’pyatha sumati mayaṃ māmako neti yacChan|
nityānandaṃ vitīrya svacaritasupatho māṃ svabhāraṃ viditvā
datvā divyaṃ padaṃ svaṃ sumanasa mavṛṇot sūrisevāṃ hi
dātum||

Original:

தி�மால் அைடயிைணேய திண் சரணாக் ெகாண்�

தி�மால் அ� இைணேய ேசர்வார்ஒ� மால்
அ�ளால் அ�ளாத வாேனார்கள் வாழ்ச்சி
அ�ளால் நமக்களித்தார் ஆய்ந்�|| (33)
 57

tirumāl aḍaiyiṇaiyē tiṇ caraṇāk koṇḍu

tirumāl aḍi iṇaiyē cērvār-oru māl
aruḷāl aruḷāda vāṉōrgaḷ vāḻcci
aruḷāl namakkaḷittār āyndu||

(Rahasyatrayacuḷakam)

Meaning: cērwar = (Our Ācārya), who can reach tirumāl aḍi

iṇaiyē = those very Feet of Śrīman Nārāyaṇa, after tiṇ = firmly
koṇḍu = deciding that tirumāl aḍi iṇaiyē = Śrīman Nārāyaṇa ’s
two feet caraṇ āga = are the only Means (to success), aḷittār =
have givn namakku = us (who have taken refuge in the Ācārya’s
feet) aruḷāl āyindu = after kindly selecting, aruḷāl = by the grace
oru māl = of that unmatched Master (Śrīman Nārāyaṇa ) uruḷāda
{aruḷāda} = the everlasting vāḻcci = life of daily service to God
(that kind of wealth) vāṉōrgaḷ = of the nitya sūris.

TS: Our Ācārya who, after being firmly convinced that

Śrīman Nārāyaṇa’s Two Feet are the only Refuge, can attain
those very Feet of the Lord, have very kindly selected and given
to us by His grace, the everlasting life of Eternal Sevā to Him (at
the Paramapadam).

लीश पदयं शरणिमाि गाढं परम ्

ु ळी मेवोपयो बधाः।
लीश पदारिवयग ु

ै लां ियम ्
लीशैककृ पावशादिवपदं िनक
कायाितशयािमृय सकलां नो देिशकाः ादः॥ ३३॥
 58

lakṣmīśasya padadvayaṃ śaraṇa mityāśritya gāḍhaṃ param

lakṣmīśasya padāravindayugaḷīmevopayanto budhāḥ|
lakṣmīśaikakṛpāvaśādavipadaṃ nityaikalabhyāṃ śriyam
kāruṇyātiśayādvimṛśya sakalāṃ no deśikāḥ prādaduḥ||

Original:

ேசர்க்�ம் தி�மகள் ேசர்த்தியில் மன்�தல் சீர்ப்

ெபாிேயாற்�
ஏற்�ம் �ணங்கள் இலக்காம் வ�வில் இைண அ�கள்
பார்க்�ம் சரண் அதில் பற்�தல் நன்னிைல நாம்
ெப�ம்ேப�
ஏற்கின்ற எல்ைலகள் எல்லாக் கைள அறெவண்ணினேம||
(34)
cērkkum tirumagaḷ cērttiyil maṉṉudal cīrp periyōṟku
ēṟkum guṇaṅgaḷ ilakkām vaḍivil iṇai aḍigaḷ
pārkkum caraṇ adil paṟṟudal naṉṉilai nām peṟumpēṟu
ēṟkiṉṟa ellaigaḷ ellāk kaḷai aṟaveṇṇiṉamē||

(Rahasyatrayacuḷakam)

Meaning: maṉṉudal = Firm belief cērtiyil = in the close

relationship (union) of tiru magaḷ = Mahālakṣmī cērkum = who
unites (the jivās with God) [ i.e., the inseparable relationship of
Paramātman with Lakṣmī who represents the Puruṣakāra
Svarūpā (Facilitator Figure)]; pārkum = contemplating on aḍiyai
= the Feet iṇai = that match with each other vaḍivil = in the
Divyamaṅgaḷa Vigraha (Auspicious physical Form) ilakkā ām =
that stand out among guṇaṅgaḷ = the virtuous qualities ērkum =
that are appropriate cīrp periōrku = for the Lord Who is the
Repository of all virtuous attributes and the Master of everything;
 59

paṟṟudal = dependence (faith) caraṇ adil = on (in) the Upāya

(Means to attain), nal ṉilai = the happy feeling (of akiñchanatva,
i.e., state of being destitute); nām perum pēru = the Puruṣārtha
we are going to attain; and ellā ēṟkiṉṟa = all supporting vagaigaḷ
= types (of forms and feelings) eṇṇiṉamē = have been counted
(regarded) by us kaḷai aṟa = as helping to remove all obstacles in
the form of illusion (ignorance). [It is made clear here that all
these steps have to be observed without missing any, during the
period of the devotee’s anuṣṭhāna (observance) of Śaraṇāgati].

TS: During the period of observance of Śaraṇāgati by the

devotee, all the following steps are considered necessary to
remove any obstacle in the path to success (and are therefore to
be pursued without fail): Firm belief in the inseparable
relationship with God of Mahālakṣmī who is the facilitator in
delivering the devotee to God; the steadfast contemplation on the
two Feet of the Lord that complement each other in His
Divyamaṅgaḷa Vigraha (Auspicious Body) and stand out among
the great qualities befitting the Great Master; total dependence on
Śaraṇāgati as the sure means of attaining His Feet; the happy
feeling of (absolute helplessness); firm belief in the puruṣārtha
(eternal kaiṅkaryam to God in Paramapadam) that we will attain
in the end, and all forms of behavior that are consistent with and
support the above steps.

ु
ला योगाियोा ढतरसगु णीिनधे  ुण
ु िदकायेऽियु मम।्
ाहो लले ितशयसगु णे
ु
े णीये शरणवरणं ागािलाभः
ेण
ं ु ामेत े कारा इह पिरगिणता ता नाशनाय॥ ३४॥
पस
 60

lakṣmyā yogānniyoktryā dṛḍhatarasuguṇaśrīnidhe ssadguṇasya

svārhebhyo lakṣyalakṣye hyatiśayasuguṇe
divyakāye:’ṅghriyugmam|
pratyakṣeṇekṣaṇīye svaśaraṇavaraṇaṃ sthāsnugatyāptilābhaḥ
puṃsāmete prakārā iha parigaṇitāhyajñatā nāśanāya||

Original:

தி�மால் அ�யிைண ேசர்ந்� திகழ்ந்த அ�ைம ெபறத்

தி� நாரணன் சரண் திண்சரணாகத் �ணிந்தைடேவார்
ஒ� நாள் உைறக்க உயிர்த�ம் மந்திரம் ஓதிய நாம்
வ�நாள் ப�தற்� வா�ம் வைகயதில் மன்�வேம|| (35)

tirumāl aḍiyiṇai cērndu tigaḻnda aḍimai peṟat

tiru nāraṇaṉ caraṇ tiṇcaraṇāgat tuṇindaḍaivōr
oru nāḷ uṟaikka uyirtarum mandiram ōdiya nām
varunāḷ paḻudaṟṟu vāḻum vagaiyadil maṉṉuvamē||

(Rahasyatrayacuḷakam)

Meaning: (We) ōdiya = have studied mantiram = the (dvaya)

mantra, tara = which can reveal to (teach) us uyir = the (true)
ātma svarūpam (nature of the self) uraikka =when recited oru
nāḷ = just once even, aḍaivōr = at the feet of our Ācārya in whom
we have placed the burden of saving us and who tuṇindu = with
the complete faith (belief) tiru nāraṇaṉ = that Śrīman
Nārāyaṇa’s caraṉ{ē} = Feet {alone} caraṇ āga = as the ultimate
Means cerndu = for reaching tiru māl = Lakṣmīkānta’s aḍi iṇai =
both Feet and pera = for acquiring tigaḻanda = the joyous aḍimai
= life of service (sevā) to (those feet). (Having thus studied the
dvaya mantra from the Ācārya), nām = we maṉnuvamē = will
firmly engage ourselves varu nāḷ = in the comimg days vāḻum
 61

vagaiyadil = in a life style paḻudu aṟṟa = that is free from flaws

(like stagnancy of the mind, etc).
[One can get in this pāsuram a glimpse of the use of an effective
sentence structure (an essential component in the scheme of
explaining the meaning of a mantra), the power of the mantra,
and the powerful role of the Ācārya.]

TS: We have studied the dvaya mantra that, even when

recited once, can reveal to us the true nature of our self, at the
holy feet of our Ācārya in whom we have placed the burden of
saving us. Our Ācārya is one who firmly believes that Śrīman
Nārāyaṇa’s Feet (the Goal to be attained) are also the only Means
as well, for reaching them and attaining the joy to serve them for
ever. We are therefore now well set for reforming the rest of our
life so as to be free from the evil ways of the past.

ु ल ी ै सेवाये
लीनायकपादपयग
ीनारायणपादमेव शरणं संावादरात।्
सं सकृ  माद मधीयाना यां वयं
ायां िनरघाजीवनिवधौ याता िितं ेयसीम॥् ३५॥

lakṣmīnāyakapādapadmayugaLīṃ prītyaitya sevāptaye

śrīnārāyaṇapādameva śaraṇaṃ saṃprāptavatsvādarāt|
sanmantraṃ sakṛdukta mātmada madhīyānā dvayākhyaṃ
vayaṃ
svāyatyāṃ niraghāgryajīvanavidhau yātā ssthitiṃ stheyasīm||
 62

Original:

மற்ெறா� பற்றின்றி வந்தைடந்தார்க்ெகல்லாம்

�ற்றம் அறியாத ேகாவலனார் �ற்�ம்
விைன வி�த்� விண்ணவேராெடான்ற விைரகின்றார்
நிைன�ைடத்தாய் நீ மனேம நில்�|| (36)

maṟṟoru paṟṟiṉṟi vandaḍaindārkkellām

kuṟṟam aṟiyāda kōvalaṉār muṟṟum
viṉai viḍuttu viṇṇavarōḍoṉṟa viraigiṉṟār
niṉaivuḍaittāy nī maṉamē nillu||

(Rahasyatrayacuḷakam)

Meaning: aḍaindārku ellām = For all those who have

attained His Feet only, paṟṟu iṉṟi = without depending on
(without looking to as protector) maṟṟu ōr = any one else ( i.e.,
with the conviction that Śrīman Nārāyaṇa’s Feet are the only
True Means to realize the goal) kōvalaṉār = Gopala (The Lord in
Sri Krishna’s form, Who through His kind treatment of the non-
intelligent cows and the almost equally innocent cowherd boys)
became “sarva sulabha” (easily accessible to one and all),
aṟiyāda = unaware (rather unmindful) of kuṟṟam = the mistakes
(of those that have sought refuge at His feet) viraigiṉṟār = is
anxiously hurrying viḍuttu = to free them muṟṟum viṉai = from
all the sins surrounding them (i.e., will destroy the sins engulfing
them) and viṇṇavarōḍu oṉṟa = unite those surrendered souls with
the nitya sūris so that they may enjoy Total Bliss in their
company. maṉamē = Oh Mind! (You who have the ability to
comprehend) nī = You (who are also anxiously engaged in this
divine pursuit of the realization and experience of His Sevā) nillu
= stay niṉivu uḍaittāy = keeping this in your mind (In other
 63

words, stay assured; do not entertain doubts like whether He will

give this gift to you or not).

TS: In the case of all those who have taken refuge at His Feet
only, without turning to any one else for help, Lord Gopala,
overlooking all their mistakes, is anxiously hurrying to save them
from all the sins engulfing them and unite them with the nitya
sūris enjoying the bliss of performing His kaiṅkaryam in
Paramapadam. You Mind! Always remember this and remain
confident that God will grant you His Sevā in Paramapadam.

अिनतरशरणेष ु ैकिनेष ु दोषं

्
कमिप न गणयन स गोपाल आे।
ु ाथ सरीबृ
िनिखलिरतमू ु ःै
ु
सह कलियतकामः ् खे
ं मनः! ात स ु न॥ ३६॥

anitaraśaraṇeṣu svaikaniṣṭheṣu doṣaṃ

kamapi na gaṇayan sannatra gopāla āste|
nikhiladuritamunmūlyātha surīndrabṛndraiḥ
saha kalayitukāmaḥ tvaṃ manaḥ! stāt sukhena||

Original:

எல்லாத் த�ம�ம் என்ைன இகழ்ந்திடத் தான் இகழா�

எல்லாந் தனெதன எல்லாம் உகந்த�ள் தந்த பிரான்
கல்லார் மதக்களிெறாத்த விைனத்திரள் மாய்ப்பன் என்ற
ெசால்லால் இனி ஒ�கால் ேசாகியாத்�ணி�ற்றனேம||(37)
 64

ellāt tarumamum eṉṉai igaḻndiḍat tāṉ igaḻādu

ellān taṉadeṉa ellām ugandaruḷ tanda pirāṉ
kallār madakkaḷiṟotta viṉaittiraḷ māyppaṉ eṉṟa
collāl iṉi orukāl cōgiyāt tuṇivuṟṟaṉamē||

(Rahasyatrayacuḷakam)

Meaning: ellā tarumam = When all the dharmas (paths)

igandiḍa = have left eṉṉai =me, tāṉ igaḷādē{u}= (The Ultimate
One) without Himself forsaking me, ellām taṉad eṉa = and
treating that all paths (that I follow) belong (lead) to Him only
(and placing Himself at the center of that devotion), and aruḷ =
with (His) compassion, ugandu = happily tanda = giving ellām
= all the fruits of that devotional effort pirāṉ = the helpful Sri
Krishna coll = has made the statement (in the carama ślokam)
eṉṟu, namely, māyppaṉ = that He will remove (destroy) viṉai
ttiraḷ = the mass of sins otta = comparable to madak kaḷiṟu = an
intoxicated elephant kal ār = “made of a mountain of stones”.
(coll) āl = From this statement) (Therefore), uṟṟaṉam(ē) = we
obtained (indeed) tuṇivu = such firm assurance that iṉi = from
now onwards, oru kkāl cokiyā = we never need to worry at any
time.

TS: (Even) when I have renounced all dharmas (paths to

God), Sri Krishna will not forsake me. Instead, treating any or all
paths I might follow belong to Him only, He gracefully gives me
the fruits of all such devotional efforts. Also, true to His
statement (in the Caramaślokam of the Bhagavad Gīta), He will
also destroy the entire mass of sins weighing down on me like a
huge elephant made of a mountain of stones, and grant me Sevā
at His Feet. Because of this assurance given by Him, I need not
worry ever again from now onwards.
 65

धमा व जमा मिप त ु न िवजहिधमः यं मां

् क
माीयान म ु ु  िखलद उपकृ ोदमानो दयाः।

ां शैलोदावळ िरतचयाोियािम मा भीः

ु ा त चेतो िवशच
इ ु इह भवेमवै िवासभूा॥ ३७॥

Dharma ssarve jahurmā mapi tu na vijahannityadharmaḥ

svayaṃ māṃ
matvātmīyān mukunda stvakhilada upakṛnmodamāno
dayāLuḥ|
tvāṃ śailonmattadantāvaḷa duritacayānmokṣayiṣyāmi mā bhīḥ
ityuktyā tasya ceto viśuca iha bhavemaiva viśvāsabhūmnā||

Original:

விைனத் திரள் மாற்றிய ேவதியர் தந்த�ள் வாசகத்தால்

அைனத்�ம் அறிந்தபின் ஆ�ம் பய�ெமன அைடந்ேதாம்
மனத்தி��ந்� ம�ந்த�தாகிய மாதவனார்
நிைனத்தல் மறத்தல் அாிதாகி நின்றன நீள் கழேல|| (38)

viṉait tiraḷ māṟṟiya vēdiyar tandaruḷ vācagattāl

aṉaittum aṟindapiṉ āṟum payaṉumeṉa aḍaindōm
maṉattilirundu marundamudāgiya mādavaṉār
niṉaittal maṟattal aridāgi niṉṟaṉa nīḷ kaḻalē||

(Rahasyatrayacuḷakam)

Meaning: This is the same pācuram as No. 30 described

earlier as being a part of “Tatavatrayaculakam”. It also appears
in “Rahasyatrayacuḷakam”. The meaning is the same as
 66

described earlier. However, one has to interpret the words

“tandaruḷ vācagattāl” as “coming from Caramaślokam”.
We receive, both as the “Prāpya” (One to be attained) and as the
“Prāpaka” (the One Who is the Means to attain Him), the Feet of
Sri Krishna, Who is highy unattainable for those who do not take
refuge in Him; Who destroys all the sins of those that have taken
refuge in Him; Who is the One described by all the Vedas and
upaniṣats; and Who is easily accessible to those devotees who
have learnt properly all the śāstras from the divine utterances of
Śrīman Nārāyaṇa .

अंहंहितनािशनां िु तिवदां सव वयं सूििभः

िवायाथ मनोिनवािसकमलाका पादयम।्
ु महौषधसधामू
यागणं ्
ु तः महत भायदम ्

ु
सायं तपाय मामु फलं चेित िधेवितम॥् ३८॥

aṃhassaṃhatināśināṃ śrutividāṃ sarvaṃ vayaṃ sūktibhiḥ

vijñāyātha manonivāsikamalākāntasya pādadvayam|
durjñeyātmaguṇaṃ mahauṣadhasudhāmūrteḥ mahat
bhāgyadam
sucChāyaṃ tadupāya māpnuma phalaṃ ceti
dvidhevasthitam||

Original:

எட்�ல் ஆறிரண்�ல் ஒன்றில் எங்�ம் ஆறியம்�வார்

விட்ட ஆ� பற்�ம் ஆ� �� கண்� ேம�வார்
சிட்டரான ேத�யர்ந்த ேதசிகர்க்�யர்ந்� ேமல்
எட்� �ன்�ம் ஊட�த்த� எந்ைத மால் இரக்கேம|| (39)
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eṭṭil āṟiraṇḍil oṉṟil eṅgum āṟiyambuvār

viṭṭa āṟu paṟṟum āṟu vīḍu kaṇḍu mēvuvār
ciṭṭarāṉa tēcuyarnda dēcikarkkuyarndu mēl
eṭṭu mūṉṟum ūḍaṟuttadu endai māl irakkamē||

(Rahasyatrayacuḷakam)

Meaning: urindu {uyarndu}= I became a deserving follower,

i.e., Seṣa (servant) ciṭṭarāṉa = of the religiously disciplined
dēcikarkku = Ācārya, who uyarnda = stands tall tēc = with his
tejas (fiery energy), who iyambuvār = has selected and
proclaimed (loudly) āru = The Path (of Prapatti or surrender by
the devotee to God, with the feeling of absolute helplessness)
eṅgum = from the sum total of the three rahasyas (also implies,
“from all sources that point to the same meaning”), namely, (i)
eṭṭil = the Aṣṭākṣara, (ii) ār iraṇḍil = (6 x 2= 12) the Dvaya
Mantra that is the “mantra ratna” (gem among the mantras)
[that is “ṣaṭpadoyam dvikhaṇḍa” , i.e., made up of 2 parts of 6
words each], and (iii) oṉṟil = the single one, namely the
Caramaśloka, and who viṭṭa āru = having given up (as
appropriate for his stage in life) other methods (paths) and kaṇḍu
= having found from reasoning (with his expert wisdom) paṟṟum
= the useful ( for reaching the goal) path of Prapatti vīḍum = and
the Mokṣa (it leads to), has mēvuvār = readily adopted it. mēl =
After that (after I became Acārya’s servant, as stated above) (Or,
furthermore), endai māl = God’s (Who is my Master) irakkam =
grace aṟuttadu = has severed ūḍu = the connection with eṭṭu-
mūṉṟum = the material world (composed of 8 x 3 = 24 tatvas)
(from me). (In other words, all the malefic influences were
dispelled by God’s will).
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TS: Our religiously disciplined noble Ācārya, beaming with

his spiritual energy, has proclaimed the path of Prapatti as being
the essence of the three rahasyas namely, the Aṣṭākṣara Mantra
(Mūla mantra), the Dvaya Mantra (with its 2 parts of 6 words
each), and the one śloka known as Caramaśloka. Having found
this path and the Mokṣa it leads to, he has recommended it to us,
discarding the other paths. After I became Ācārya’s servant and
followed in his footsteps, God’s grace has severed my bondage
to the (8 x 3 =) 24 elements of the material world.

मेचाारे षिकमिहतमनौ ोकमेऽसमाने

सव ापु ायं िभदधित तथा साधनािगनो ये।
िनेप ैकावलाः परमपदशो देिशका ेजसााः

ु ृ पाके मेऽनबम
िशा ेवकोऽहंदलित िवभक ु ्
॥३९॥

mantrecāṣṭākṣare ṣaḍdvikamahitamanau ślokamantre:’samāne

sarvatrakvāpyupāyaṃ hyabhidadhati tathā sādhanatyāgino ye|
nikṣepaikāvalambāḥ paramapadadṛśo deśikā stejasāgryāḥ
śiṣṭāstatsevāko:’haṃdalati vibhukṛpātryaṣṭake
me:’nubandham||

ीमतॆ िनगमा महादॆिशकाय नमः

Śrīmate Nigamānta Mahādeśikāya Namaḥ

ीदेिशकबािधिता सामृतरनी।
ोकीकृ ता ाकृ ता च गोपालायण सदु ॥
े
 69

śrīdeśikaprabandhādhiṣṭhitā sāmṛtarañjanī|
ślokīkṛtā vyākṛtā ca gopālāryeṇa sanmude||

Amṛtarañjanī contained in Deśika Prabaṉdham has been set

into ślokas and commented on, in good spirit by Gopalacharya.

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i
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