mumukshuppadi – sUthrams 111-115

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்

sUthram – 111

Introduction: Further, he says, for the persons who have become knowledgeable in the matter of the divine experience, forgetting is also not possible“

“anRu nAn piRandhilEn piRandha pin maRandhilEn” ennA ninRArgaLiRE.
“அன்று நான் பிறந்திலேன் பிறந்தபின் மறந்திலேன்” என்னா நின்றார்களிறே.

Simple Meaning: They were immersed with the thought . “anRu nAn piRandhilEn piRandha pin maRandhilEn”

vyAkhyAnam: That is, ‘during all those periods, when to get hold of me, he was standing, sitting, lying in dhivya dhESams he is very fond of, I did not have the birth which would give the knowledge to enjoy his experience. But once this realisation came, I never once forgot him’, is the thought of preceptors who have attained the prApya vailakshanya gyAna (the distinguished knowledge about the attainable goal).

sUthram – 112

Introduction: Now lokAchArya says this servitude has no restrictions based on place, time etc.

ivvadimaidhAn “ozhivil kAlam ellAm udanAi manni” engiRapadiyE sarva dhESa sarva kAla sarvAvasthaigaLilum anuvarththikkum

இவ்வடிமைதான் “ஒழிவில் காலமெல்லாமுடனாய் மன்னி” என்கிறபடியே ஸர்வதேஶ ஸர்வகால ஸர்வாவஸ்தைகளிலும் அநுவர்த்திக்கும்.

Simple meaning: This servitude shall continue in all places, times, and situations as stated (by AzhvAr)  in the pAsuram,”ozhivil kAlam ellAm udanAi manni” [in his kainkarya prArthanai].

vyAkhyAnam: That is, this servitude, which is the natural goal (svarUpa anurUpa purushArtham) of the soul  shall continue in all places, at all times, and in all situations as AzhvAr prayed in “ozhivil kAlam ellAm udanAi manni”.

sUthram – 113

Introduction: Just as  the mangaLasUthram (the auspicious yellow coloured thread tied by the bridegroom around the bride’s neck) indicates that the woman exists exclusively for her husband, thirumanthra dhAraNam is the identity of the chEthanas (souls), showing their singular servitude to him and only him. To prove this, lokAcharya says:

ettizhaiyAi mUnRu saradAi iruppadhoru mangaLa sUthram pOlE thirumanthram.
எட்டிழையாய் மூன்று சரடாயிருப்பதொரு மங்களஸூத்ரம் போலே திருமந்திரம்.

Simple meaning: thirumanthram is like a mangaLasUthram, of  eight strands and three strings.

vyAkhyAnam: Unlike the usual mangaLasUthra we see around us that is made of sixteen strands and two strings, this is of eight strands (letters) and three strings (words).

sUthram – 114

Introduction: To the query – what is indicated by this identity?, piLLai lOkAchAriyar mercifully says:

iththAl ISvaran AthmAkkaLukkup pathiyAi ninRu rakshikkum engiRadhu.
இத்தால், ஈஶ்வரன் ஆத்மாக்களுக்குப் பதியாய் நின்று ரக்ஷிக்கும் என்கிறது.

Simple meaning: By this it confirms that ISwara shall stand to protect as the husband of the AthmAs.  

vyAkhyAnam: By saying that this is like mangaLa sUthra, it is stated that ISvara shall stand as the husband to protect the souls that are in consonance with this.

sUthram – 115

Introduction: Now lokAcharya sums up the meaning of the manthra and concludes (thirumanthra prakaraNam.)

Aga,  thirumanthraththAl, “emperumAnukkE uriyEnAna nAn enakku uriyananRikkE ozhiya vENum; sarvasEshiyAna nArAyaNanukkE ellA adimaigaLum seyyap peRuvEnAga vENum” enRadhAyiRRu

ஆக, திருமந்திரத்தால் “எம்பெருமானுக்கே உரியேனான நான் எனக்கு உரியனன்றிக்கே ஒழிய வேணும்; ஸர்வஶேஷியான நாராயணனுக்கே எல்லா அடிமைகளும் செய்யப் பெறுவேனாக வேணும்” என்றதாயிற்று.

Simple meaning: Thus, by thirumanthra it is stated: ”I, belonging exclusively to nArAyaNa, should never belong to me; should be ordained to be performing all services in servitude to nArAyaNa alone who is the supreme soul for all”.

vyAkhyAnam: The word ‘thus’ indicates that he is summarising all the detailed explanations given until now.  

emperumAnukkE uriyEnAna nAn – In this, the term emperumAnukku indicates the fourth causative in the first letter (akAra);

emperumAnukkE – the emphasis brought out by the long syllable E (EvakAram) summarises the meaning of madhyama-akshara (middle letter), ukAra;

enakku uriyan anRikkE ozhiya vENum – In this the term enakku uriyan summarises the third letter (ma) and thus the first word is explained.

anRikkE ozhiya – This summarises nama:

vENum – Since this indicates that this is the prayer of the chEthana (sentient entity), this is the summary of the middle term, nama:

sarvaSEshiyAna nArAyaNanukkE ellA adimaigaLum seyyappeRuvEnAgavENum – by sarvaSEshiyAna nArAyaNanukkE (nArAyaNan who is supreme for all) he summarises the recipient of service and the chathurthi  that explains the fourth clause of request for service

ellA adimaigaLum seyyappeRuvEnAgavENum – since this indicates the prayer for all types of services to him, it summarises the third word.

What was elaborately stated earlier is summarized again, so that all know its import and chant it as this is mandatory for all to remember and meditate upon constantly.

thirumanthra prakaraNam muRRiRRu

Thus, the thirumanthra prakaraNam vyAkhyAnam in mumukshuppadi, ends.

jIyar thiruvadigaLE Saranam.

adiyen sadagopa ramanuja dasan

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