SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram he was delighted about the help of emperumAnAr to him; In this – without the request of others, in the incarnation of vAmana as said in ‘thAL parappi maN thAviya eesanai [thiruvAimozhi – 3.3.11]’ (about emperumAn who raised his divine feet and spawned the whole world), He kept his divine feet in everyone’s head and helped them – like Him (emperumAn), he (emperumAnAr) too helped everyone regardless of difference of qualification in them, had given them the meanings that goes with the true nature (of AthmA) – and so (amudhanAr) is delighted about that.
sEma nal veedum poruLum dharumamum seeriya naR
kAmamum enRivai nAngenbar nAnginum kaNNanukkE
Amadhu kAmam aRam poruL veedu idhaRku enRuRaiththAn
vAmanan seelan irAmAnusan indha maNmisaiyE 40
Word by word meaning (given by maNavALa mAmunigaL)
vAmanan seelan – Without any requirement from our side to Him, He came by Himself to help, as vAmanan;
irAmAnusan – emperumAnAr (whose act is equivalent to such act of vAmanan)
uraiththAn – said
indha maN misai – in this earth, that,
as said in ‘dharma artha kAma mOkshAyA: purushArthA: udhAhruthA [SrI parAsarar]’,
sEmam – being in the form of propriety (kshEmam),
nal – being distinguished,
veedum – liberation (1),
poruLum – wealth/material (2),
dharumamum – and virtue (3),
seeriya – unlike the aforementioned that are part of the goal, it by itself being the goal
nar – that is the distinguished
kAmamum – affection/love (4),
ivai nAngu – these four are the goals
enbar – so say the authoritative ones;
nAngium – (but) among these four,
kAmam – affection/love
kaNNanukkE Am – is to be towards sarvESvaran; and
aRam – virtue (dharmam)
poruL – wealth/material (arththam)
veedu – and liberation (mOksham) (are to be aids towards such love towards krishNan), among these,
dharmam, as said in ‘dharmENa pApamapanudhathi’ (sins would be removed by doing dharmam) enables the decline of sins, and since arththam by way of charity is helpful for kAmam, and since mOksham helps in keeping and continuously enjoying emperumAn with kAmam,
(so, all the three are to aid kAmam)
idhaRku enRu – these three would be only just part of help in being together with emperumAn as based on affection/love (kAmam).
When recited as ‘vAmanan seerai’ – He incarnated as vAmanan and mingled with everyone without expecting us to request or not – emperumAnAr established the nature of emperumAn that is, that one does not have to go through suffering (penances, etc.) for getting that goal – thus amudhanAr is showing us about how emperumAnAr showed the greatness of vAmanan. The previous explanation is better than this, in terms of connection of words and weight of meaning.
sEma nal veedum – One that can give liberation (mOksham), as said in ‘thamasa:parasthAth’, being non-material world, that is, paramapadham, which is said as ayOdhyA (not breakable), and aparAjithA (not winnable);
poruLum – being part of the aforementioned series, being the means, helps to perform the means – such wealth earned in ways allowed by SAsthram;
dharumamum – being of daily (like sandhyAvandhanam) and situation specific acts (like deeds to do related to solar eclipse), being in the form of worshiping, being distinguished based on varNASramam – such dharmam
seeriya naR kAmamum – love/affection that is celebrated in SAsthram, being enjoyable, and prescribed by the scriptures, being goal by itself – that kind of kAmam
enRivai nAngenbar – those like vyAsar, parAsarar, et al, who are well versed in SAsthras would say that the goal are of such four types; it is as said in ‘dharma artha kAma mOkshAyA: purushArthA: udhAhruthA’;
Out of these four, the three – dharma, artha, and kAmam are related to material/being with our body, would be of mismatch with the true nature, and would have to experienced along with this body; the important one that is mOksham would be after the time one gets liberated from the material world, it would be non-material, and at the time he takes on the special body, and it is when going to the special place (paramapadham); mOksham would be the benefit by itself for those who use some other means to achieve this;
but (emperumAnAr shows that) this would be different for those who have understood the true nature of themselves (AthmA). This is because, the sentient who is subservient as if an insentient, and who does not seek any benefit for himself, and thinks that the loss (of mOksham) is of the master only, and so is of full faith in this, (would consider love towards emperumAn as the main goal).
nAnginum – (emperumAnAr explained, that) out of the four goals,
kaNNanukE Am adhu kAmam – as said in ‘na kAma kalusham chiththam mamathE parshoschitham kAmayEvaishNavaththanthu sarva janmasu kEvalam [jithanthE sthOthram]’ (not interested in other things, and only wishes (kAmam) for being born as a SrI vaishNava in any number of births), and, ‘na dhEvalOkA kramaNam na amarathvam ahamgruNE aiSvaryam vApi lOkANAm kAmayE nathvayAvinA’ (lakshmaNa says, I don’t wish for the post of Indhira, brahma, etc., and my wish is to be only with you), and ‘kAma krOdha nruNAm lOkE nirayasyaiva kAraNam|mukthayEgObIsvaradhvishAm…’ (love towards things of the material world is the cause of getting hell; love towards emperumAn would reach you to the great experience of emperumAn), and as krishNan said “priyOhi gyAninO’thyarththamaham sa cha mama priya:” (I am not able to show even a small part of the love that my devotees show towards me), and prahlAdhan prayed as ‘yApreethi avivEkAnAm vishayEshu anapAyini, thAm anusmara hrudhayAn kAma sarpathu‘ (happiness in worldly matters would only dim the true knowledge; let me always have love towards you, protect me from being interested in other things), and as parAsara bhattar said, ‘svAmithvam prArthanAncha’ (pray to emperumAn the love towards Him), the main goal would be the love to join the established master that is sarvESvaran; that is, avoiding any ahankAram related to doing it for our happiness, but doing it only for His happiness – doing only such joining with emperumAn is the utmost goal.
By kaNNanukkE – only for kaNNan – is as said in ‘thanakkEyAga enaik koLLum [thiruvAimozhi – 2.9.4]’ (wish krishNan to say “always exclusively serve me”), and ‘uRROmE AvOm unakkE nAm At cheivOm maRRai nam kAmangaL mARRu [thiruppAvai – 29]’ (we shall be related to you, we shall be subservient to you only, kindly prevent us having interest in other matters) – should have such a state.
So, for the person involved in this, love towards emperumAn only would be the prime goal.
(kAmam towards lowly/other matters brings sorrows) What perumAL (SrI rAman) (said in ‘kAma Eva artha dharmAbhyAm gareeyAn ithimE mathi: [SrI rAmAyaNam – Chapter 53, Verse 9]’ (my mind thinks that it seems that more than arththam or dharmam, it is kAmam that is of greatness (looking at the poor state of dasarathan)), was ironical praise, it rejected the love towards prohibited ways;
(then, did he say clearly about illness of love towards other matters?) He himself has said clearly the meaning in ‘artha dharmau parithyajya ya:kAmam anuvarthathE – Evam ApathyadhE kshipram rAjA dhaSarathOyathA [SrI rAmAyaNam – Chapter 53, Verse 13]’ (who goes behind kAmam leaving artham and dharmam, will have to suffer very soon; like dhaSarathan who is suffering by separating from me).
aRam poruL veedu idhaRku enRu uraiththAn – aRam – visEsha dharmam – as said in ‘guNairdhAsyamupAgatha:’, and, ‘aham sarvam karishyAmi’, and, ‘unakkE nAm At cheyvOm [thiruppAvai – 29]’ (We would do services to you only); doing services like ‘aupachArikam’ (argyam, pAthyam, Achamaneeyam during thiruvArAdhanam), ‘sAmsparSikam’ (what we touch and present to emperumAn, like sandal paste etc., during thiruvArAdhanam), ‘bhOjyam’ (presenting the food prasAdham);
– poruL – money for helping in services, for making food prasAdham, for decorating emperumAn, etc.
– veedu – the place for earning money and doing dharma, for making that happen; / for doing loving services;
indha maN misaiyE – not in the other world, but here in this big earth that creates illiteracy to every one (is where emperumAnAr advised about this).
vAmanan seelan – (emperumAnAr too) like vAmanan, had came by himself without anyone pleading for it etc., and helped;
irAmAnusan – (such) emperumAnAr
uraiththAn – gave such meaning in this place, the noble meaning which is supposed to be told in the other world;
vAmanan seelan – In SrI vAmana avathAram, without anybody pleading etc., He had kept his divine feet as said in ‘nalladippOdhu [thiruvAimozhi – 1.3.10]’ (distinct/beautiful lotus feet), on everyone’s head without making distinction of great sage like vaSishtar or a lowly person;
In the same way, since,
as said in ‘nidhidhyAsithavya:’, etc., as commanded by SAsthram, and as said in ‘mahaneeya vishayE preethirbhakthi:’, he divined about this kAmam that is based on bhakthi, in his SrIbAshyam, and for every one in the world to get the taste of being with emperumAn he preached without distinction of their qualification; so His nature is also his nature, and he became similar to Him.
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
To distinguish from the liberation for kaivalyam, he is calling SrIvaikuNtam as ‘nal’ veedu.
This is as said in ‘yagyArthAth karmaNOnyathra lOkOyam karma bhandhana: | thadh artham karma kaunthEya muktha sagassmAchara ||’ (Deeds other than earning money etc., for the purpose of bhagavath ArAdhanam, any deed done for one’s own benefit, would bind one in this material world; So, Oh arjunA! without any interest in other things, do earning etc., for doing bhagavath ArAdhanam only).
This is also as said in ‘nyAyArjitha dhanEna mahA yagyAdhikam kruthvA thachchishtAchanEnaiva sareera dhAraNam kAryam’ (using the money earned in appropriate way, do big yagyas, etc., and eat only what remains from it, and in that way only sustain the body).
Combining ‘maN misaiyE’ with ‘kaNNan’, we can see that the kAmam is towards the archchAvathAram in this world where emperumAn with his beauty has attracted us and made us love him in this form.
Like how vAmanan with his smartness got the world from mahAbali, emperumAnAr too got from me by his smartness; he got from me the master of the world, that is, arangan. vAmanan gave the world to indhiran saying that it belongs to him. emperumAnAr too gave the owner of the world to the SrIvaishNavas saying that He belongs to them. After giving to them, he said to them, “that kAmam is only for kaNNan; that only is the goal; other goals are there to support this kAmam towards kaNNan.”, and in that way he preached to them such that they fell in love saying ‘nam perumAL, nam perumAL’ (our emperuAn).
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Translation: raghurAm SrInivAsa dasan
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