SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
He talked about how emperumAnAr protected the world affected by kali yugam, about how Athma guNam etc., would automatically come to those who surrendered to emperumAnAr, and about the help (from divine weapons of emperumAn) for his ability to nurture Athma guNam – in previous two pAsurams; in this pAsuram – in this way even after removing the blemishes of such times (kali yugam) and protecting the world, emperumAnAr’s qualities did not fully get highlighted; only after removing my karmas is when his qualities came to be distinguished and fruitful, says amudhanAr.
Introduction (given by piLLailOkam jIyar)
In the previous two pAsurams – due to the fierceness of kali yugam the world suffered, and emperumAnAr came and protected it – to those who surrendered to emperumAnAr, wealth (service) that is as per their true nature would come to them automatically; he is having greatness of ability to protect us; In this pAsuram – due to that kind of ability to protect, his greatness was not well known everywhere – only after burning the volumes of books containing the notes of my bad deeds that are kept written in yama lOka did the greatness of his auspicious qualities got its life! – says amudhanAr.
nilaththaich cheRuththuNNum neesak kaliyai ninaippariya
palaththaich cheRuththum piRangiyadhillai en pey vinai then
pulaththil poRiththa ap puththagach chummai poRukkiya pin
nalaththaip poRuththadhu irAmAnusan than nayap pugazhE 34
Word by word meaning (given by maNavALa mAmunigaL)
neesak kaliyai – kali yugam that is to be avoided
seRuththu – which troubled
uNNum – and harmed
nilaththai – the world,
palaththai – which is of strength
ninaippariya – that cannot be comprehended by mind;
irAmAnusan than – emperumAnAr’s
pugazh – hundreds of excellent qualities
nayam – which are desirable, had
seRuththum – (emperumAnAr) removed the effects of such kali yugam
like how darkness won’t stand in the presence of light; even then –
piRangiyathillai – his greatness did not become distinguished;
vinai – karmas of bad deeds
pey – created
en – by me myself,
poRiththa – that are written recorded
then pulaththil – in the world of yama,
poRukkiya pin – only after burning
ap puththagach chummai – those weighty books,
nalaththai poRuththadhu – did emperumAnAr’s greatness got its being.
nilam – the majestic earth where various goals of dharma, artha, kAma and mOksha are executed; in the yugams of krutha, thrEthA, dhvAparam, etc., as said in ‘chAthur varNyam mayA srushtam guNa karma vibhAgaSa: [SrI bhagavath gIthA]’ (I created four categories based on characteristics and karmas) , and everything was done in those times as per their status, state, etc.,
and as said in ‘nirAmaya: arOgashcha dhurbhiksha bhaya varjitha: na puthra maraNam kinchith nAryascha avidhavA nithyam bhavishyanthi pathivrathA: na vAthanam bhayam kinchit ’ (~ no illness of body in anyone, no one having fear, children do not die before their parents; no widows, people were always virtuous, no fear of cyclones, etc.,; no fear of thieves existing, all the cities and places were with wealth, grains, etc., and people were always together with emperumAn – all these in krutha yugam) where everything is done based on the commands of emperumAn (as per SAsthram) and was having more and more happiness.
seRuththu – (in kali yugam) such greatness were sidelined, and was doing the opposite of those times and making it sorrowful for –
nilaththai – the people living in the world;
uNNum – making the people of the world to be under its spell, and ruling them; we said in previous pAsurams how such kali destroyed the goodness of the world;
neesak kaliyai – like the lowest ones among humans, this kali yugam is the worst among the yugams;
neesak kaliyai – of kali yugam that is lowly,
ninaippariya balaththai – As said in ‘aprApya manasAsaha’ (emperumAn’s greatness is not measurable by mind or words), even if ones are of very good nobility, they cannot think that they could live without getting affected by its fierceness – it having such a strength; strength that cannot be comprehended by the mind; even if one could comprehend the strength of sarvESvaran who is said as ‘mahAbala:’, one cannot comprehend the strength of kali yugam!
seRuththum – like the sun rising and completely removing the darkness, even after he (emperumAnAr) removed the darkness of kali yugam; the one who got ‘mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (non-blemished knowledge) also celebrated the (future) incarnation of emperumAnAr, saying ‘poliga poliga poliga pOyiRRu valluyirch chApam, naliyum narakamum naindha namanukku ingu yAdhonRum illai, kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]’ (~ hurrah! hurrah! hurrah! there is no work for yaman in this world where gone are the sins that come due to being the beings in this world! (very soon) kali also would be destroyed!);
as said in ‘svapurushamabiveekshya pASahastham vadhathi yama:kila thasya karNamUlE | parihara madhusUdhana prapannAn prabhur aham anya nruNAm na vaishNavANAm ’[SrI vishNu purANam] (~ yama addressed his servants he cares about, looking at them with care, calling them to come closer, and told in their ears to not bother the devotees of madhusUdhan emperumAn, and to be humble towards them and respect them), and ‘bhavacharaNamitheerayanthi yEvai thyaja padha dhUratharENa thAnapApAn [SrI vishNu purANam]’ (~ whoever says charaNam to emperumAn, please don’t go near them; leave them) , and ‘nakalubhagavathAyamavishayam gachchandhi [SrI vishNu purANam]’ (~ if they are devotees of emperumAn, then they won’t go near the matters of yama) ,
after emperumAnAr incarnated and made everyone walk in the path of prapaththi and made them followers of emperumAn, and in the way of ‘kali thannaik kadakkap pAyndhu nAvalittu uzhi tharuginROm naman thamar thalaigaL meedhE [thirumAlai – 1]’ (have pushed away the ills of kali, and are shouting victory while walking around without care (on the heads of the servants of yaman)),
even after saving the world from the heat of kali yugam,
irAmAnusan than nayap pugazhE – emperumAnAr’s desirable auspicious qualities; nayam – liking of.
piRangiyadhillai – (those qualities) did not get highlighted;
If asking how it happened then:
en pey vinai – Starting from time eternal till now, as said in ‘thebhyOpyadhikAni thAnyahamabhi kshudhra: karOmikshaNAth’ (~ I have done bad deeds that are worst than the worst, and I have done all of that within half a second), and ‘ yAvachcha yachcha dhuritham sakalasyajanthO: thAvachcha thath thathathikancha mamAsthi sathyam’ (whoever has got how much ever bad karmas, how many ever beings have how much ever bad karmas, I have got ten time more bad karmas in me), I who do not know what is acceptable and what is to be rejected – the pApams created by me based on doing what is banned, and not doing what is required; pey – creating;
then pulaththil – in the abode of yama – a painful place in the direction of south,
poRiththa – (list of my sins are) written down recorded by chithragupthan.
ap puththaga summai – the burden of those books; summai – sumai – weight/burden; by this it has talked about the nature of sins being unbounded, that are accumulated in the forms of insults to emperumAn (bhagavath apachAram), insults to His devotees (bhAgavatha apachAram), insults to others by not able to bear them (for no/small reason) (asahya apachAram), etc., due to which the karmas are of the size of mountains (sanchitha), and karmas taken up to be effected in this birth (prArabdha) and those going to be committed (AgAmi).
poRukkiya pin – after he (emperumAnAr) burned those of my karmas fully, without losing any strands of them; poRukki – burning;
nalaththaip poRuththadhu – As said in ‘pApadhvAntha kshayAyacha | SrImAn AvirabhUthbhUmau rAmAnuja dhivAkara:’ , (after that), his auspicious qualities got brightened and got its life.
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
nilaththaich cheRuththuNNum neesak kali– kali is neecha because it is ruling the people of the world and beings are suffering; unlike krutha and other yugams.
cheRuththu – destroys – destroys both varNASrama dharmam, and, devotion towards emperumAn/AchAryan.
As said in ‘varNASramAchAravathee pravruththir nakalau nruNAm’ (activities/karmas related to varNASramam would not be present during the age of kali), the dharmas set for the state of AthmA that is being together in the body (viSishta vEsha mariyadhai), are not followed during kali;
Also, as said in ‘kalau jagathpathim vishNum sarvasrashtArameeSvaram | nArchayishyanthi maithrEya pAshaNdOpahathA janA: ||’ (Hey maithrEya! The people who were corrupted by the pAshandis would not worship in the kali yugam the one who is the head of the world, one who created everything, and who is the ISvaran, that is, vishNu), the dharmas set for the separate state of the Athma thathvam (nikrushta vEsha mariyAdhai) is also destroyed, due to kali.
Since kali destroys both types of dharmas it is ‘neecha’ (lowly) kali.
palaththaich cheRuththum piRangiyadhillai – such a difficult task of removing the effects of kali was done by emperumAnAr! But amudhanAr says that it does not add to the greatness of emperumAnAr – because it is not hard for him it seems! Then what would add to his greatness? :-
en pey vinai poRuththadhu – amudhanAr says that his own (bad) deeds are not done one at a time – they are all done in one moment itself; all the bundles and bundles of the notes taken by chithragupthan about his deeds were all burned by emperumAnAr in one second it seems. So this is the lovable greatness of emperumAnAr according to amudhanAr, since it is not something that could not be done by anyone else!
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Translation: raghurAm SrInivAsa dasan
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