rAmAnusa nURRanthAdhi – 38

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

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Introduction (given by maNavALa mAmunigaL)

When SrIvaishNavas make one join like this, one would need acceptance to go for it (adhvEsham) etc., which are possible by the reason of ISvaran (emperumAn), thinks amudhanAr,  as said in ‘sAkshAn nArAyaNO dhEva:’, etc., and he considers emperumAnAr himself as the ISvaran, and so he is saying like how AzhvAr divined about it in the pAsuram of ‘inRu ennaip poruLAkki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as worthy, when all these time eternal I was left out).

Or, Since emperumAnAr took him based on their effort, he is looking at emperumAnAr’s divine face and asking – Even as I have been living in this place all these time, you had not taken me up, and now you have taken me up, so what is the reason for that (delay)?

Introduction (given by piLLailOkam jIyar)

In this way through AzhvAn you corrected me and took me, you made me amicable to be subservient, and you made me go up to the level of its true meaning which is the ultimate state that is of subservience to devotees/AchAryan, but in the time before this your highness had not given me the experience of taste of this, and kept me uselessly in worldly matters – what is the root cause of this? Oh emperumAnAr who is at all times worshiped by the fortunate ones! For even the most learned ones it would be hard to know the ways of your kindness (related to the question above), so you yourself please explain that – asks amudhanAr directly looking at emperumAnAr.

Akki adimai nilappiththanai ennai inRu avamE
pOkkip puRaththittadhu en poruLA munbu – puNNiyar tham
vAkkil piriyA irAmAnusa! nin aruLin vaNNam
nOkkil therivaRidhAl uraiyAy indha nuN poruLE  –                 38

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Word by word meaning (given by maNavALa mAmunigaL)

ennai – Me who has been like ‘IsvarOham’ (considering my self as the lord) from time eternal,
Akki – made me agree for being subservient
adimai – and made it go up to the ultimate state of being subservient to devotees
nilaippiththanai – and so your highness made me be in that state;
inRu – while you have been able to do this now,
munbu – in the times before this
avamE – (you had) uselessly
pOkki – kept
puRaththittadhu – (me) left away in worldly matters –
en poruLA –  for what purpose is that?
puNNiyar tham – Those fortunate ones who know your highness as is,
vAkkil piriyA irAmAnusa – you are being the matter of their talk at all times!
nOkkil– When seeing that
therivaridhu – it is not being possible to know
aruLin vaNNam – the way/nature of kindness
nin – of your highness {such that you had kept me away all this time},;
uraiyAy – your highness itself should tell us about
indha nuN poruL – these subtle ways.

vyAkyAnam

ennai – Starting from time eternal, for some time there was lack of knowledge (agyAnam) that the body is the AthmA;

after that even though knew that there is something separate from the body which is AthmA, but having misunderstanding about its actual nature (so, thinking that AthmA is independent) (anyathA gyAnam) because of being as said in ‘ISvarOham aham bhOgeesidhdhOham bhalavAn sukee’,

then fell on desires for worldly things, as said in ‘kAmaisdhair hrutha gyAnA: prapadhyanthE anya dhEvathA:’  and thus losing knowledge on wrong things (vipareetha gyAnam), and so wandered through these and became a nobody; you getting such adiyEn,

inRu – now,

Akki – released from all such aforementioned, and first, made me involve in subservience to emperumAn as said in ‘nAnum unakkup pazhavadiyEn [thiruppallANdu – 11]’ (I too am being an eternal servitor),

adimai nilaippiththanai – then, like how emperumAn helped when asked ‘adiyArkku ennai Atpadhuththa vimalan [amalanAdhipirAn – 1](He being without blemish, who is able to make me subservient to His devotees), and ‘un adiyArkku AtpadhuththAy [thiruppaLLiyezhuchchi – 10](Please engage me in the service of your devotees who are the servants of your holiness),

as said in ‘gururEva param brahma’ and ‘AchAryassa harissAkshAth chara rUpi nasamsaya:’ , and your highness is the one who is Isvaran for me, have let me to be in the upper limit of subservience that is towards His devotees.

munbu – During earlier times,

avamE pOkki – (you) left me out to be wasteful

puRaththittadhu  –  and kept me interested in inappropriate matters;

en poruLA what is the use/reason for that?

(emperumAnAr asking) What is the reason for you saying like this?

amudhanAr – Like said in ‘magnAn udhdharathE lOkAn’ you had incarnated for uplifting everyone, but you too, like sarvESvaran, had kept me all these days for your leelai.

emperumAnAr – Till now you did not have the qualifications, that is why I kept you like this.

amudhanAr – As said in ‘adhikAram uNdEl arangarum irangArO, adhikAram illAdhArkku anRO ethirAsA nee iranga vENduvadhu [Arththi prabandham – 14]’ (~ If one is having qualification then arangan emperumAn would have shown mercy; for those (like me) who do not have any qualification, you are the one who has to show mercy (and liberate us) (mOksham)).

But then what eligibility did you see for accepting me now, why did you keep me away wastefully?

and so amudhanAr is catching emperumAnAr, in the same way AzhvAr caught emperumAn in ‘inRu ennaip poruL Akki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as some thing, when all these time eternal I was left out);

If you are saying that due to your kindness you made me like this now, then please let us know the nature of that kindness {which had let me go waste all this time} – says amudhanAr.

puNNiyar tham – those having the fortune of grace of emperumAn without any means from our side; the grace that would help get mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (unblemished knowledge);

vAkkil piriyA – being there in their divine speech without any break;

That is, they are the ones like nammAzhvAr who can be said as ‘pUrvE mUrdhnA yasvAnvayAm upagadhA dhEsikA:’, had done mangaLASasnam to emperumAnAr, like in ‘poliga poliga poliga [thiruvAimozhi – 5.2.1]’;

nammazhvar_bavishyadhAcharnammAzhvAr presenting bhavishyadhAchAryar (emperumAnAr) statue

Or (about AchAryas) – since he (maNavALa mAmunigaL) is being like ‘gurOr nAma sadhA japEth | gurOr vArththAScha kathayEth’,  

he prays to emperumAnAr as:

nithyam yatheendhra thava dhivya vapusmruthaumE saktham manO bhavathu vAk guNa keerththanEsau | kruthyancha dhAsya karaNEthu karadhvayasya vruthyantharE [yathirAja vimSathi]’,

As said in ‘vAchA yatheendhra manasA vapushAchayushmath pAdhAravindhayugaLam bhajathAm gurUNAm | kUrAdhinAtha kurugEsa mukhAdhya pumsAm’ [yathirAja vimSathi], always being worshiped in the minds of the fortunate ones like kUraththAzhvAn, piLLAn and others;

irAmAnusa! – Oh (such) emperumAnAr!

nin aruLin vaNNam – Unlike His kindness which is common for both ties and liberation, your kindness is for only liberation; vaNNam – its ways – nature;

nOkkil – If it (nature of your kindness) is analyzed well; if tried to see for knowing it, it would be hard;  If I tried to figure out why the one that did not work out all this time has worked out now, it would be hard to know that (by myself);

Al -> wondering.

You see, amudhanAr is wondering as – your kindness that is for giving one thing (liberation) (EkAkAram), had become one of giving both (ties and liberation) only in my case?

Or, Al -> The kindness which became fruitful now without any effort from my part, had not worked out earlier, and so like how AzhvAr felt terrible in ‘pOra vaiththAy puRamE [thiruvAimozhi – 5.1.5]’ (You had kept me out into matters other than You), and in ‘aRpa sArangaL avai suvaiththu aganRu ozhindhEn [thiruvAimozhi – 3.2.6]’ (I had kept away from you and enjoying lowly matters), amudhanAr is loathe to think that he had missed this great experience all these days, and had gone behind worldly things all these days;

uraiyAy indha nuN poruLE – Since your highness sees the matters of both the worlds, you must be knowing the meaning/reason of this subtle matter (of keeping me away all these days and showing kindness only now), so please tell us about it, says amudhanAr.

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

Akki – Says ‘made me’, instead of ‘thiruththi´ (corrected me), after seeing the vast difference between how he was earlier compared to now after emperumAnAr getting him. So this is looking like a new thing for him.

emperumAnAr – The noble ones made you like this now.
amudhanAr – Why did they not do this till now?
emperumAnAr – You were not agreeable till now.
amudhanAr – How did the agreeableness come now?
emperumAnAr – Because you got the amicability (adhvEsham), etc., now.
amudhanAr – Why should that happen only now?
emperumAnAr – That is due to ISvara katAksham, that is prathama sukrutham (emperumAn’s grace due to some good deed of yours)
amudhanAr – That ISvaran is you only (for me), isn’t it? Why should you have not saved me earlier? Did some eligibility got gained now for you to protect me?  So it is not clear at all for the reason of not protecting earlier and protecting now. This matter is being very subtle/hard to know. Your highness should explain the reason, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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