rAmAnusa nURRanthAdhi – 13

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pAsuram 13

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that our prApyam (destiny) is the divine feet of emperumAnAr who does not have affinity toward anything other than the divine feet of thoNdaradippodi AzhvAr.

Introduction (given by piLLai lOkam jIyar)

In the previous pAsuram, (amudhanAr) celebrated emperumAnAr based on his relationship with thirumazhisai AzhvAr. In this pAsuram: (amudhanAr) had served first at the divine feet of periya perumAL; in that perumAL this AzhvAr too was fully involved, and as said in “maRRum Or dheivam uNdE [thirumAlai – 9]” (~there is no other perumAL), this AzhvAr did not seek any other perumAL, having such pAthivratham (chastity), that is, srI thoNdaradippodi AzhvAr; emperumAnAr does not seek anything other than that thoNdaradippodi AzhvAr’s divine feet; such emperumAnAr is my destiny (says amudhanAr);

seyyum pasum thuLavath thozhil mAlaiyum senthamizhil
peyyum maRaith thamizh mAlaiyum pErAdha sIr arangaththu
aiyan kazhaRkaNiyum paran thAL anRi AdhariyA
meyyan irAmAnusan charaNE gathi vERenakkE                               13

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Word by word meaning (given by maNavALa mAmunigaL)

seyyum – made by him who is a very distinguished devotee (mikka sIrth thoNdar)
pasum thuLavam – using thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his hands
thozhil – put together
mAlaiyum – divine garland, and
sem – bright by nature
thamizhil – in the language of such thamizh,
peyyum – created in it,
maRai – can be said as Vedha
thamizh mAlaiyum – using thamizh grammar,
pErAdha – As said in “vIdil sIr”, forever existing,
sIr – having auspicious qualities
arangaththu aiyan – As said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas)
kazharkaNiyum – being devoted to such periya perumAL’s divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam},
paran thAL anRi – not anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a ‘srI’ here to show the wealth of AzhvAr that is kainkaryam}
AdhariyA – not seeking (other than emperumAn/AzhvArs/AchAryas)
meyyan – swAmi (master) of truth
irAmAnusanemperumAnAr’s
charaNE – divine feet only
enakku vERu gathi – is specially my destiny/goal.

~~
peiyum – creating
pErAdha – not separating.

vyAkyAnam

seyyum pasum thuLavath thozhil mAlaiyum – The garland of thiruththuzhAi made by him in correct form such that it appears colourful, bright, and new (pudhukkaNippu) due to the touch of his hands, and be wondered by the followers who appreciate his kainkaryam as a garland of vaijayanthI vana mAlai (garland in  perumAn’s chest) or kalampagan mAlai; as he himself sang “thodai oththa thuLabamum kUdaiyum polindhu thOnRiya thOL thoNdaradippodi [thiruppaLLiyezhuchchi – 10]” (~describing himself as one holding the basket of  thiruththuzhAi), he can identify himself as such (as one making such garlands, as devotees of devotees);

emperumAnAr-thoNdaradippodi AzhwAremperumAnAr with thoNdaradippodi AzhvAr

senthamizhil peyyum maRaith thamizh mAlaiyumUnlike the great vEdhas that are only eligible for three varNas (sets of people), this (AzhvAr’s prabandham) is easily understood by lay persons and is eligible for everyone; uses words that are congruent and so removes any confusion; unlike (vedhAs that) give room for misunderstanding, this AzhvAr’s prabandham helps understand the most accurate and truthful meaning that is written in well-describing thamizh, as if the prabandham can be called as vEdham by itself; such is this AzhvAr’s prabandham that is a thamizh garland, called “thirumAlai”. Here ‘peyyum’ is a key word, to mean ‘to make (in a suitable/natural way)’ (mUda nei ‘peidhu’ in thiruppAvai).

pErAdha sIr arangaththu aiyyan {about emperumAn of thiruvarangam} As said in “para asya sakthir vividhaiva srUyathE svAbhAvikI gyAna bala kriyA cha [svEthashvathara Upanishath 6.8] (~the powers of paran (emperumAn) are supreme; his powers are revealed in many ways)”, and in “yas sarvagya: sarva vith”(~he who knows everything, and understands everything), and in “nithya: sathya: nish kaLanka: niranjana: nir vikalpa: nirAkyAtha: sudhdha: dhEva Eka: nArAyaNa: [nArAyaNa upanishath – 2] (~ever existing, true, no blemishes, holds all auspicious qualities, never changes, pure, etc., that is one lord, nArAyaNan), and in “IRila vaN pugazh nAraNan [thiruvAimozhi 1-2-10]” (boundless list of auspicious qualities), He possesses such qualities;

(aiyyan) and as said in “mAthA pithA bhrAthA nivAsassh saraNam suhrudh gathi:” (~nArAyaNan is all the relationships), and in “pithAsilOkasya charAcharasya” (~you are the lord for everyone in the world), and in “pitha bhrAthA cha mathA cha mAdhava:” (mAdhavan is all the relationships), and in “thAyayth thanthaiyAy [thiruvAimozhi 2-3-2, and 7-8-1]” (~as a mother and father), and so on can be said about his all-pervading relationship with us, is the one in sleeping position in kOyil (thiruvarangam), that is periya perumAL. Azhvar too in his prabandham said the same words ‘aiyanE aranganE [thirumAlai – 33]’.

arangaththu aiyyanemperumAn has got such an affinity to this place, that he identifies himself by the name of the place.

pErAdha – never leaving.

kazharkku aNiyum – to such emperumAn, thoNdaradippodi AzhvAr presented as a decoration to His divine feet

paran – to such AzhvAr who is qualified as the pinnacle of subservience to emperumAn, such that it can be said there is no body above such level; such srI thoNdaradippodi AzhvAr;  he too prayed to emperumAnthoNdaradippodi ennum adiyanai aLiyan enRu aruLi un adiyArkku AtpadhuththAi [thiruppaLLiyezhuchchi – 10]” (~bear with this simpleton named thoNdaradippodi (dust of the divine feet of your devotees), and make me serve your devotees).

thAL anRi – other than those divine feet (of AzhvAr); covers the divine feet of other AzhvArs that are in this AzhvAr’s group, and all prapannas starting from periya mudhaliyAr (sEnai mudhaliyAr);

AdhariyA meyyan – He (emperumAnAr) does not appreciate those who use other means, such a truth seeker; says only whatever he saw through the sAsthras about emperumAn, being such truthful; as his divine bed he has been seeing the nature, form, and wealth of emperumAn, and now as an incarnation, he has truthfully provided such details in his srI bhAshyam; so he is referring to him as ‘meyyan’.

irAmAnusanemperumAnAr’s

charaNE gathi vERu enakkE – With the ‘E’ when referring to his divine feet, it talks about ananya gathithvam (no other destination).

enakkE – for adiyEn who would not do any other activities, and who is such an akinchan (a destitute), it is only dhEvarIr’s (your) divine feet that are means and destiny. (so showing Akinchanyam and ananya gathithvam). It shall be said, “upAya upEya bhAvEna thathavatha: sarva dhEsikai: .. sUnishchithAngri padhmAya yathirAjAya mangaLam” (~It is the AchAryan who is the means and destiny ..)

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

seyyum – (makes) thoNdaradippodi AzhvAr made two types of garlands – thiruththuzhAi garland, and thamizh garland. ANdAL too; but she gave flower garland that was made by her father; here AzhvAr is making the garland himself; so ‘seyyum’.

Whereas amudhanar said earlier that poigai AzhvAr combined the meanings of vEdhas and thamizh (onRath thiriththu), and pAN perumAL gave the meanings of the four vEdhas in noble thamizh (nAn maRaich chemporuL senthamizhAl aLiththa), here amudhanar is saying thoNdaradippodi AzhvAr gave the prabandham as if vEdhas became thamizh itself.

aiyan – In the prabandham of thirumAlai, periyavAchchAn piLLai gave vyAkyAnam for this word as, emperumAn being a natural relative.

emperumAn is the pinnacle of sEshithvam (lord) – identification for that are his chankam (conch), and chakram (disc); thoNdaradippodi AzhvAr is the pinnacle of sEshathvam (servitude) – identification for that is his thiruththuzhAi basket.

So, prApyam (destiny) of thiruththuzhAi AzhvAr is arangaththu aiyan‘s divine feet; for thoNdaradippodi AzhvAr who places that garland, destiny is the divine feet of devotees who are happy to see AzhvAr doing kainkaryam to thiruththuAzhAi AzhvAr (for making it reach emperumAn‘s divine feet); emperumAnAr‘s destiny is this paran’s, that is AzhvAr‘s divine feet; amudhanAr‘s destiny is the AchArya emperumAnAr‘s divine feet.

– – – – –

Translation: raghurAm srInivAsa dasan

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