rAmAnusa nURRanthAdhi – 20

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pAsuram 20

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has lovingly kept and enjoying nAthamunigaL in his divine mind is my highest aim, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

nammAzhvAr who is the chief of the beautiful (AzhvAr) thirunagari – his thiruvAimozhi that is in the form his divine words which is nectarean – nAthamunigaL who is of nature of living based on the auspicious qualities of people who love such people who are able to use such thiruvAimozhi with its meanings – emperumAnAr who enjoys such nAthamunigaL in his mind – is adiyEn’s great wealth, says amudhanAr.

Arappozhil then kurugaip pirAn amudhath thiruvAy
eerath thamizhin isai uNarndhOrgatku iniyavar tham
seeraip payinRu uyyum seelamkoL nAthamuniyai nenjAl
vArip parugum irAmAnusan enRan mAnidhiyE.                                   20

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Word by word meaning (given by maNavALa mAmunigaL)

Arappozhil – having arcades of sandalwood
then – and beautiful
kurugaip pirAn – the chief of such thirunagariAzhvAr,
thiruvAi – that was born from his divine lips
amudham – ultimate enjoyment
eeram – having kindness
thamizhin isai – the musical thiruvAimozhi
uNarndhOrgatku – those knowing
iniyavar tham – those who are being friendly to them
seerai – qualities
payinRu – involved
uyyum seelam koL – of the nature of getting the strength of his existence from it
nAthamuniyainathamunigAL
like one who is very thirsty would jump into a pond and usurp the water,
nenjAl – by his divine heart
vArip parugum – enjoys with great enthusiasm
irAmAnusanemperumAnAr
enRan mAnidhiyE – is my inexhaustible wealth.

(Aram -> sandal(wood))

vyAkyAnam

Arappozhil then kurugai – Since it is in the shores of the divine thAmraparNI, and due to the greatness of the water, surrounded by the ever growing sandal arcades, to such beautiful thirukurugUr;   Aram -> sandal (wood).

pirAn – one who is of benefit and who is worshiped by everyone, as SrI madhurakavi AzhvAr divined as ‘kuyil ninRAr pozhil sUzh kurugUr nambi [kaNNinuN chiruththAmbu – 10]’ ( AzhwArthirunagari which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo, such kurugUr‘s nambi that is nammAzhvAr);

kurugaip pirAn of benefit, having incarnated in thirukkurugai (AzhvAr thirunagari), and advising all people through thiruvAimozhi, and advising all meanings to nAthamunigaL and carrying the sampradhAyam;

amudhath thiruvAy eerath thamizhin – such nammAzhvAr’s, as said in ‘thoNdarkku amudhuNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), being of greatest enjoyment and which came from his divine lips, having kindness that can help those who consider it as suffering in this material world, and being in the form of thamizh;

isai – musical; includes the quality of rAgAs (tunes), etc.

uNarndhOrgatku – those who learn, and repeatedly say it, and be fully knowledgeable in such thiruvAimozhi; they are ones such as SrIman madhurakavi AzhvAr, and thirumangai AzhvAr.

iniyavar – it is SrI parAnkuSa nambi who is fully dearest to them, and who taught kaNNinuN chiruththAmbu to SrIman nAthamunigaL;

iniyavar tham seeraip payinRu – meditating upon their auspicious qualities at all times, and not forgetting but being grateful; payilum –anusandhikkum; inquiring/thinking it.

uyyum – there was no revival for him (nAthamunigaL) till then; only after he who is of the sampradhAyam of that madhurakavi Azhvar, that is, Sri parAnkuSa nambi, had taught nAthamunigaL the kaNNinuN chiruththAmbu, did the thankful nAthamunigaL get the ability reach true goal;

seelam koL nAthamuniyai – such nAthamunigaL who considers these as his reaching of true goal; having the divine name of SrI ranganAthar (as his full name is SrI ranganAtha muni), the meanings that AzhvAr advised to him is what he keeps thinking about; such nAthamunigaL who is having his divine presence;

nenjAl vArip parugum – if he were a contemporary (living at the same time) he (emperumAnAr) would have embraced him physically and enjoyed with him about every thing; since he is of different time, he drinks SrImAn nAthamunigaL in his heart and enjoys him completely along with the qualities of his form without any gap (piRi kadhir pAdAthapadi); parugi -> anubhaviththu (experiencing/enjoying).

SrIman_nAthamunigaL_innisaiSrIman nAthamunigaL and his sweet music

irAmAnusan – emperumAnAr

EnRan mAnidhiyEenRan (en than) -> my; even though he (emperumAnAr) incarnated for all in the world, amudhanAr’s state is that is he incarnated only for him;

enRan mAnidhi – (emperumAnAr is) adiyEn’s big wealth; for other types of nine wealth there is destruction during annihilation(s) of the world (praLayams); unlike that, this wealth is distinguished from then and is not of material form; by its nature it is a wealth of type that helps us reach true goal, says amudhanAr; ALavandhAr too divined in sthOthra rathnam ‘athra parathra chApi nithyam yadheeya charaNam madheeyam’.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

amudhath thiruvAi eerath thamizh ­Sweet like the nectar, and drenched by affection, such thamizh thiruvAimozhi; he is saying (thiru) vAi mozhi (vAi => mouth/lips) as vAi thamizh.

isai uNarndhOr those like madhurakavi AzhvAr who said ‘pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2]’ (~will roam around singing thiruvAimozhi in sweet music).

It looks like SrI parAnkuSa nambi who is of lineage of SrI madhurakavi AzhvAr taught kaNNinuN chiruththAmbu with music to nAthamunigaL;

Since nAthamunigaL is expert in music, this went well for him too.

enthan mAnidhi – by the use of eyes of wisdom given by his AchAryan kUraththAzhvAn, amudhanAr is able to get the treasure and use and enjoy it; he is saying this phrase that shows he feels he got such a fortune.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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