Direct answer
What does the speaker ask for instead of status or reward?
Hart’s translation repeatedly asks for the divine feet, remembrance at death, grace against harmful action, inward presence, and continuing worship. One verse explicitly says the speaker is indifferent among moksha, heaven, and hell if remembrance remains. The unit’s center is relationship and service rather than a ranked reward, but that remains the poetic speaker’s stated orientation.
Passage map
What the translated unit contains
Pāsurams 2991–2994 ask for feet, wisdom, memory, and inward presence.
Pāsuram 2995 explicitly deprioritizes the destination after death.
Pāsurams 2999–3001 frame self, possessions, effort, and release.
Place and poetic voice
No single terrestrial place controls this unit; any cosmic, domestic, or natural setting remains part of the translated poetic scene.
A first-person petitioner narrows repeated requests toward memory, presence, worship, and the divine feet.
Divine names and identity relationships
- Kaṇṇan
- Madhusudanan
- Māyapiran
Kaṇṇan, Madhusudanan, Māyapiran are indexed as names or related figures occurring in this unit. Co-occurrence does not make them context-free synonyms; identity is asserted only where the translated passage itself relates them.
Devotional context
The unit develops the feet requested instead of abstract reward; memory at death and continuous worship; self and possessions yielded to the addressee within a translated devotional-poetic frame.
Speaker’s devotional priority
Universal ranking of afterlife doctrines
The first is direct in the translation; the second is not established by one voice in one unit.
Does not establish
The unit does not verify an afterlife, prescribe one path for every community, or establish the psychological effects of its surrender language.
Evidence layers
Five kinds of authority remain separate
- Primary text
- Pāsurams 2991–3001 identify the printed unit. This guide does not reproduce or claim to establish the critical Tamil wording.
- Named translation
- Every passage observation is bounded to Kausalya Hart’s English rendering and retains the exact numbered locator.
- Scholarship
- Attributed scholarship supplies literary and reception context; it does not silently rewrite or certify the passage.
- Historical inference
- Dating, institutional continuity, social practice, and material history require independent evidence and are not inferred from this unit alone.
- Theology
- Divine identities, promises, polemics, and supernatural acts are reported as claims made within the poem, not as externally certified facts.
Questions this passage guide answers
What does the speaker ask for instead of status or reward?
Hart’s translation repeatedly asks for the divine feet, remembrance at death, grace against harmful action, inward presence, and continuing worship. One verse explicitly says the speaker is indifferent among moksha, heaven, and hell if remembrance remains. The unit’s center is relationship and service rather than a ranked reward, but that remains the poetic speaker’s stated orientation.
tiruvaymoli-q091 · pāsurams 2991–3001
Which divine names occur in Tiruvāymoḻi 2991–3001?
The named translation uses Kaṇṇan, Madhusudanan, Māyapiran in this unit. These are occurrence-level forms; the list is not a claim that every name is interchangeable in every text.
tiruvaymoli-q092 · pāsurams 2991–3001
What poetic voice is used in Tiruvāymoḻi 2991–3001?
A first-person petitioner narrows repeated requests toward memory, presence, worship, and the divine feet.
tiruvaymoli-q093 · pāsurams 2991–3001
What themes organize Tiruvāymoḻi 2991–3001?
the feet requested instead of abstract reward; memory at death and continuous worship; self and possessions yielded to the addressee. Each description is bounded to this translated unit.
tiruvaymoli-q094 · pāsurams 2991–3001
What does Tiruvāymoḻi 2991–3001 not establish?
The unit does not verify an afterlife, prescribe one path for every community, or establish the psychological effects of its surrender language.
tiruvaymoli-q095 · pāsurams 2991–3001
Limits
- The page describes a named English translation; it does not claim that its wording is identical to the Tamil source text or every other translation.
- A theological claim made by a poetic speaker is evidence about the poem’s discourse, not independent empirical or historical verification.
- One numbered unit cannot establish the whole theology, chronology, performance history, or reception of the Tiruvāymoḻi.
Still unresolved
- How do the Tamil wording and other translations handle the key terms in pāsurams 2991–3001?
- Which commentaries and performance traditions give this unit a different emphasis?