rAmAnusa nURRanthAdhi – 6

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

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pAsuram 6 

Introduction (given by maNavALa mAmunigaL)

In previous pAsuram, he said ‘paththi Eyndha iyalvu idhu enRu, inakkuRRam kANa killAr’ [5] (they would not know to find faults in the prabandham, seeing that this prabandham came out of devotion). Now, checking himself whether he possesses such devotion, since it is not there enough towards what matters (emperumAnAr), he censures himself for starting to praise (emperumAnAr).

Introduction (given by piLLai lOkam jIyar) 

In previous pAsuram, he said that if people of ill knowledge found faults then their words would be ornaments for him; in this pAsuram he thinks, look at me – I somehow gave some explanation about the faults found by those in the previous pAsuram, in reality there is no devotion / love from my side that would be fit for emperumAnAr’s greatness, who is famous in all (both) the worlds; even then I was happy to start praising emperumAnAr (through the prabandham); what a grand act I attempted doing! “mahyam namOsthu kavayE nirapathra pAya” [sthOthra rathnam – 7] (obeisance to me who is shamelessly trying to praise … perumAn, when brahmA et al could not successfully complete the praising of His unlimited greatness) said ALavandhAr.

iyalum poruLum isaiyath thoduththu In kavigaL anbal
mayal koNdu vAzhththum irAmAnusanai madhiyin
maiyAl payilum kavigaLil paththi illAdha en pAvi nenjAl
muyalginRanan avan than perum kIrththi mozhindhidavE    – 6


Word by word meaning (given by maNavALa mAmunigaL) 

een kavigaL – distinguished poets
mayal koNdu – lose their state
anbAl – due to love
vAzhththum – and praise
iyalum – by words (formation)
poruLum – and meaning
isaiyath thoduththu – that are matched together;
muyalginRanan – (but I am) trying,
en – (using) my
pAvi nenjAl – mind of bad qualities/karmas
paththi illAdha – which does not have (their level of) devotion (towards emperumAnAr)
kavigaLil – (and towards) poems
payilum – developed (by them),
madhi inmaiyAl – (and) due to my foolishness
mozhindhida – (I am trying) to talk about
avan than – his (emperumAnAr’s)
perum kIrthi – limitless glory.

payilum kavigaLil – through my creation of poems,
mozhindhida muyalginRanan – trying to praise his names;
pAvi nenjAl
– along with my mind of arrogance/ignorance.


iyalum – the sound
poruLum – and the meaning(and along with them the rhythm of it)
isaiya – all these to be congruent
thoduththu – formed (thoduththu – like soft flowers are put together in to a garland), without any deficit to the correct words and meanings
een – (poets who) created (incarnated) the prabandham
kavigaL – (poets) – ‘vAcha yathIndhra! manasA vapushA cha yushmath; pAdhAravindha yugaLam bhajathAm gurUNAm’ [maNavALa mAmunigaL’s yathirAja vimsathi-3] (wish to have the mind that is always thinking of the divine feet of preceptors like kUraththAzhvAn, thirukurugaip pirAN piLLan..) – such poets.
een kavigaL – distinguished poets
anbAl – because of their intense love
mayal koNdu – lost their state (became mad); doing strange loving things which a person who is aware of knowledge would not do; due to maturity of knowledge, their love intensifies and they behave as if they have lost their knowledge;

vAzhththum – ((they) sing pallANdu);
jayati sakala vidhyA vAhinee janma shaila: jani patha parivriththi shrAntha vishrAnthi shAkhee nikhila kumathi mAyA sharvaree bAla sUrya: nigama jaladhi veLA pUrNa chandrO yathIndhraha: [vEdhAnthachAriAr’s yathirAja sapthathi – 28] – (he teaches us knowledge about how to cross the births; he is the comforting shadow in the hot path that is this birth; the young rays of sun to the darkness the mAyAvAdhis, who have lost their mind; he is the full moon that acts on the sea that is the vEdhas)
– such are the ways they praise/sing pallANdu to emperumAnAr.

Also as:
vAzhi ethirAsan vAzhi ethirAsan
vAzhi ethirAsan ena vAzhththuvAr – vAzhi ena
vAzhththuvAr vAzhi ena vAzhththuvAr thALiNaiyil
thAzhththuvAr viNNOr thalai” [maNavALa mAmunigaL’s Arththi prabandham – 1],
(~ those in srIvakuntam would bow their head to the feet of those who sing pallANdu (long live) to those who sing pallANdu to those who always sing pallANdu to yathirAja);

“aRu samayach chediyadhanai adi aRuththAn vAzhiyE’ [Arththi prabandham – 31], and such vAzhith thirunAmams;
vAzhiyarO, thakkOr paravum … mukkOl pidiththa muni’ [iyal sARRu] such mangaLAsAsanam to emperumAnAr by such great ones.

rAmAnusanai – such rAmAnujan

madhi inmaiyAl – As said in ‘agnyOyam Athma guNalesa vivarjithascha’ [maNavALa mAminigaL’s yathirAja vimsathi-20], due to not having knowledge about his auspicious qualities,

payilum(poets/poems) that talk completely about (his greatness)
kavigaLil – in such pAsurams, or, with such poets who sang such pAsurams

paththi illAdha – not having any bhakthi (devotion), whether based on knowledge or faith (in such poems or poets);
pAvi nenjAlwith my mind that is not pure; even if there is no gyAna, bhakthi, etc., if the mind is at least pure, then it would be possible to develop those; but my mind is impure such that it is always going the wrong ways; such is my mind..
avan than his; he sings (later in this prabandham) ‘adaiyAr kamalaththu alar magaL kELvan kai Azhi ennum, padaiyOdu nAnthakamum padar thaNdum oN sArnga villum, pudaiyAr puri sankamum indhap pUthalam kAppadharkku enRu .. rAmAnusa muni Ayina innilaththE’ (emperumAn’s conch etc., became emperumAnAr here to save this world) [33];   others sang “AnRa thamizh maRaigaL Ayiramum … vaLarththa idhath thAi irAmAnusan” [thiruvAimozhi thaniyan]; as celebrated by himself and other AchAryas;
perum kIrththi – his great fame would match his great stature; “shrIrangesha jayadhvajO vijayathE rAmAnujOyam muni:” [kUraththAzhvAn (and others) dhAtI panchakam -1],   ‘Eyndha perum kIrthi’, ‘eN thisaiyum Eththum ethirAsan’ – his fame is such a wealth;
mozhindhidavE – (trying to say about such greatness) – with my mind which does not have gyAna bhakthi, I am trying to do vAchA kainkaryam by creating this grantham, and dedicate it;
muyalginRanan – being enthusiastic about doing that. As said in:
“dhik asuchim avinItham nirbhayam mAm alajjam
paramapurusha yO aham yOgivarya agragaNyai:
viDhi siva sanakAdhyai:  dhyAthum athyantha dhUram
thava parijana bhAvam kAmayE kAmavruththa:” [ALavandhAr’s sthOthra rathnam]
(it is despicable that I who am impure, immodest, audacious, impudent, and self-willed, wish to be the servant of You the supreme purusha whom even the best of yOgis like sanathkumAra, brahmA, and siva are not able to conceive in their minds {translation taken from http://www.ibiblio.org/sripedia/oppiliappan/archives/nov08/msg00130.html  on Aug 30, 2015}).

amudhanAr wonders what an attempt he is making to say in words the greatness of emperumAnAr. It is thus showing his naichya anusandhAnam (considering oneself as very lowly/inferior).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’.

Those words that make the mind cherish and enjoy – such are the ones created by the great ones; Money is making others sing (in praise of the king, etc.); but here in the case of devotees of emperumAnAr, it is their devotion that makes them sing praises.

Their love made the AzhvArs sing about emperuAn; they did not lose their state that much – they were able to sing a thousand pAsurams (avAvilandhAdhigaLAl AyiramthiruvAimozhi 10-10-11); but here, those like kUraththAzhvan start to sing about emperumAnAr but due to their devotion they are not able to complete it; they start with praises, but end up singing pallANdu to emperumAnAr.

Such is the trouble that their love creates!

perum kIrthi mozhindhida – isn’t it my ignorance to try to use words to sing about emperumAnAr whose fame is beyond words! Due to their bhakthi causing them to lose their state, they start singing pallANdu to him; due to my ignorant mind, I am only trying to use the words to praise him (instead of doing pallANdu to him).

In earlier pAsuram he said ‘pEr iyal nenjE’, praising it; now he is saying ‘pAvi nenju’. There he compared his mind to those other people who do not follow rAmAnujar, so his mind seemed a better place; now when comparing to such devotees as kUraththAzhvan who lose their mind to emperumAnAr, his own mind is considered as ignorant.

Thus he is doing naichya anusandhAnam.

– – – – –

Translation: raghurAm srInivAsa dAsan

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