rAmAnusa nURRanthAdhi – 39

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Introduction (given by maNavALa mAmunigaL)

After seeing no response to his question, amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, with love he looks at his divine mind and says that there would not be anyone else who could provide the protections (rakshai) that emperumAnAr provides for us.

Introduction (given by piLLailOkam jIyar)

After seeing no response to his question from emperumAnAr even after asking straight to him as ‘uraiyAy indha nuN poruLE´ (in the previous pAsuram), amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, he wanted to share that with any devotee nearby, but as he had talked to them about the auspicious qualities of emperumAnAr, they were all immersed in those thoughts and were ecstatic and not able to hear him; so he addresses his divine mind: for us who were deeply involved in inappropriate matters of relatives, house, land, etc., and were being very lowly – emperumAnAr removed the illiteracy which is the cause of sorrows, and gave us knowledge with which we could understand his eternal unlimited auspicious qualities – is it even possible for others to match such protecting ways of emperumAnAr, asks amudhanAr to his mind.

poruLum pudhalvarum bhUmiyum poonkuzhalArum enRE
maruL koNdu iLaikkum namakku nenjE – maRRuLAr tharamO
iruL koNda venthuyar mARRith thanneeril perum pugazhE
theruLum theruL thandhu irAmAnusan seyyum sEmangaLE        – 39

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Word by word meaning (given by maNavALa mAmunigaL)

poruLum – Material things/ wealth
pudhalvarum – sons,
bhUmiyum –  land,
pUnkuzhalArum enRE – wife, etc., – and wishing for only these,
maruL koNdu –  we had lost our sensibility;
iLaikkum namakku – for us who are sunken in that way,
vem thuyar mARRi – he removed the cruel sorrows
iruL koNda – created due to lack of knowledge;
theruL thandhu – and gave the knowledge
theruLum – for us to know
than – his
eeRil – eternal
perum – infinite
pugazhE – auspicious qualities;
irAmAnusan seyyum sEmangaL  – (such) protections that emperumAnAr gives,
nenjE – Oh mind!
maRRuLAr tharamO­ – would others be any match to be able to do that?

vyAkyAnam

Starting with poruLum pudhalvarumnenjEin the previous pAsurams as he was talking to the devotees nearby about the fulfillment he got because of emperumAnAr’s kindness, and about the greatness of emperumAnAr’s auspicious qualities, they became ecstatic and immersed in it, and did not even reply to anything; so amudhanAr addresses his mind and talks about all the benefits he obtained.

poruLumThose which are means for getting many benefits, being helpful in happily living with their people, that is, all the things like wealth, jewels, things, carrying carriages, and all such things;

pudhalvarumAs said in ‘puthrOthpaththi vinASAbhyAm naparam sukha dhu:khayO:’ (~ there is no joy greater than having a son, and no sorrow worse then losing a son), the son who is seen as the ultimate and unlimited happiness, being a support when invalid, during old age, etc., and as said in ‘punnAmnOnarakAth thrAyEth’ (saves from going to the hell called ‘puth’) being helpful in getting the better other-world;

bhUmiyumunlike the things of fluctuating nature, since it would be well set in one place, the land which one could live in with sons and grandsons;

pUnkuzhalArum  – she who is having ties of hair that is decorated with fragrant flowers, and good wife as celebrated in ‘bhAryAsamOnAsthi Sareera thOshaNE’ (there is no one better than a wife in helping nurture and save our body),

enRE maruL koNdu iLaikkum – As said in ‘kshEthrANi mithrANi dhanAni nAtha puthrAScha dhArA: paSavO gruhANi | thvath pAdha padhma pravaNAth vruththEr bhavanthi sarvE prathikUla rUpA:’, (~ Land, friends, wealth, husband, sons, wife, cows, etc., houses, etc., would be felt in the form of hurdles if getting increased devotion towards your divine feet) forgetting such ills of these matters, imagining the aforementioned to be the life-support, nourishment, and enrichment, got stuck in lack of knowledge and was sunken;  it is as said in ‘thAyE thandhai enRum thAramE kiLai makkaL enRum nOyE pattu ozhindhEn [periya thirumozhi – 1.9.1]’ (I got downtrodden thinking only about mother father wife relatives children and such bodily related ones at all times), and in ‘puthra dhAra gruha kshEthra mrugathrushNAmbu pushkalE | kruthyAkruthya vivEkAntham pariprAnthamithasthatha:’ [SrI dhEvarAja ashtakam] (~ sons, wife, house, land are all like mirage (which we still see everyday and believe to be true), blind to what should be done and not done, and lose the way of knowledge).

iruL koNda venthuyar mARRi – As said in ‘avivEka ganAntha dhingmukE bahudhA santhatha dhu:kha varshiNi | bhagavan bhavadhurdhinE padha skalitham’ (~ without being able to discern, without knowing the direction to go in and be sad, Oh emperumAn! I have lost the way),  he removed without trace the cruel sorrows caused by lack of knowledge);

thanneeril perum pugazh his countless and unlimited natural auspicious qualities that come rushing without any limit;

theruLum theruL thandhu he gave clear knowledge to know such qualities of yours;

irAmAnusan seyyum sEmangaLE – in such ways emperumAnAr divines his protections (upon us);

ramanuja showing paramapadhamemperumAnAr’s protection

Like said in ‘aRiyAdhana aRiviththa aththA [thiruvAimozhi – 2.3.2]’ (Oh one who has the natural relationship to help the AthmAs, you taught me like an AchAryan, about the true matters and so helped me in innumerable ways), he is being grateful and divines this towards emperumAnAr, services towards whom is the ultimate state to be reached.

maRRuLAr tharamOgoing as a messenger tying notice in his neck, serving as a charioteer, giving SrI bhagavath gIthA of eighteen chapters, saying ‘sarva pApEbhyO mOkshayishyAmi’, and ‘abhayam sarva bhUthEbyO dhadhAm yEthath vratham mama’, even after he struggled in many such ways, sarvESvaran could not protect/uplift even one person.

As said ‘nArAyaNE mahathi lOkagurAvadhanthE gO mAnusha SriyamavApasanAthaneem thAm | rAmAnujE buvimithE sakalOpijanthus samsara dhivyapadhayOr nahivEththibhEdham’ (~ all the beings born did not see difference between this world and the other (because it became easy to reach SrIvaikuNtam) after the incarnation of emperumAnAr), Oh mind, do you see that the countless help by emperumAnAr is beyond words?

As said in ‘thennarangar thamakkAmO dhEviyargatkAmO, sEnaiyarkOn mudhalAna sUriyargatkAmO, manniya seer mARan aruL mAri thanakkAmO, maRRumuLLA dhEsikargaL thangaLukkum AmO, ennudaiya pizhai poRukka yAvarukku mudiyum ethirAsA unakkanRi yAn oruvarkku AgEn [Arththi prabandham – 26] (Oh emperumAnAr! None has got the ability to tolerate my mistakes (and help me) except you!), thus jeeyar also divined the same meaning!

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

enRE – Without the thought that there could be other goals/benefits, we were immersed in worldly things thinking that these were the only goals/benefits to attain. {Translator’s note: As said in ‘izhandhOm engiRa izhavum inRikkE samsAramAgira perum kadalilE vizhundhu nOvu pada [mumukshuppadi – 5]’ (~ even without realizing about what they are missing regarding emperumAn, samsAris are immersed in the ocean of worldly matters and suffering…) }

maruLThinking what is not the true goal as the goal to attain.  If one is interested in worldly things then it would affect their love towards emperumAn. We can see that the affection towards sons would hinder the gaining of knowledge of what the saints have taught; land/house/women would attract us towards themselves and that would prevent us from going towards emperumAn, is also seen in this world;

iLaiththusuffering; or, diminished knowledge;

maRRULAr tharamO – It is not possible for anyone to do what emperumAnAr can do as our protector.

iruL koNda venthuyariruL -> darkness -lack of true knowledge; since it is dark it would not be possible to know the way to escape and so one would have to go through the suffering, so he is calling it as ‘venthuyar’.

perum pugazh – Quality of greatness is that it would not let us enjoy some other auspicious quality, or to enjoy someone else including emperumAn.

– – – – –

Translation: raghurAm SrInivAsa dasan

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