SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
In this way, among the people who were ignoring this, amudhanAr was being one among them, and is now thinking about how emperumAnAr accepted him without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and destiny, he is saying – the help of your highness cannot be explained using words.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram, he was sad about the state of the people who are avoiding due to ignorance; in this pAsuram – he was also one in such group of people, and emperumAnAr took him up without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and goal; thinking about this – if I start to celebrate his greatness, that itself would be beyond words, says amudhanAr.
peRonRu maRRillai nin charaN anRi appERaLiththaRku
ARonRum illai maRRach charaN anRi enRip poruLaith
thERumavarkkum enakkum unaithth thandha semmai sollAl
kURum paramanRu irAmAnusa meymmai kURidilE 45
Word by word meaning (given by maNavALa mAmunigaL)
irAmAnusa – Oh udaiyavar!
nin charaN anRi – Other than the divine feet of your highness,
maRRup pERu onRillai – there is no other goal;
onRum illai enRu – That there is no
maRRu ARu – other means
achcharaN anRi – other than those divine feet
aLiththaRku – to give
appERu – that goal,
ipporuLai – is the meaning
thERumavarkkum – thought by those who think with faith due to true inner knowledge,
enakkum – and to me who did not have faith in it; – without seeing that difference between us,
unai thandha semmai – the way in which your highness gave yourself and graced (us),
meymmai kURidil – if truth is to be said,
sollAl kURum param anRu – to explain that using words is not being possible;
Can only experience it and get immersed in it – is the point.
pERu onRu maRRillai nin charaN anRi – Since it is said in ‘AnandhO brahma’ [brahmam is Anandham (happiness) (is the one to reach as the goal)], and, ‘rasOvaisa:’ (that brahmam is the one to be enjoyed), etc., that, only sarvESvaran is the goal, and and as said in ‘AchArya dhEvO bhava:’ (Acharyan is emperumAn), ‘gururEva param brahma’ (your AchAryan is the brahmam), and sabari said ‘pAdha mUlam gamishyAmi yAnaham paryachArisham’ (I am going to reach the AchAryan to whom I performed services), that, only sarvESvaran (who is none other than AchAryan) is to be surrendered to (goal);
pERu onRu maRRillai nin charaN anRi – As said in ‘na gurOr aparasthrAthA’ (there is no one other than guru who can protect us), for us who are in the state that it is only the divine feet of you who is our established lord, is the goal to be reached, there is no other benefit than those divine feet;
They who consider the first state as their goal, are those who do not know the difference of greatness between the first state explained in ‘brahmavEdha brahma iva bhavathi’ (learns about brahamam, and he becomes like brahmam),’sa EnAn brahma dhamayathi’ (AthmA goes and reach brahmam), and ‘rasamhyEvAyam labhdhvAnandhee bhavathi’ (AthmA enjoys brahma and attains Anandham), etc., and, the final state explained in ‘gururEva param brahmam’ (guru is the brahmam), and, ‘upAyOpEya bhAvEna thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), etc..
ALavandhAr’s words too are ‘athra parathra chApi nithyam yadheeya charaNau charaNam madheeyam’ (~ here and there, AchAryans’ divine feet is the means and goal). Based on the inclusion both the things (here, there) for this person, it is clear that AchAryan’s divine feet is the only destiny.
ap pERu aLiththaRku aRu onRum illai maRRu achcharaN anRi – As established in ‘upAyOpEya bhAvEna thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), and, AzhvAn said ‘rAmAnujasya charaNau SaraNam prapadhyE’ (it is emperumAnAr’s divine feet that is the means and goal), to get that goal, there is no other means than those divine feet (of emperumAnAr).
Also, as said in ‘nagurOraparasthrAthA’, and ‘gurOranyam na bhAvayEth’, there is no other means;
For us who have gotten the opportunity of emperumAnAr’s divine feet, the one said in ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (reaching SrIvaikuNtam)), how much ever something may be distinguished/special, even paramapadham is not a destiny.
What is said in ‘bhajana sukam Ekasya vipulam’, such bhakthi yOgam is not a means; what is to be doubted is as said in ‘siddhir bhavathi vA nEthi samSayOchyutha sEvinAm’ (those who have surrendered to achyuthan’s divine feet would be having doubt whether they would get mOksham (achyuthan -> one who does not let us down!), surrendering to Him also is not a means;
aruLALap perumAL emperumAnAr too divined this in ‘vEdham oru nAngin utpodhindha meyp poruLum, kOdhil manu mudhal nUl kURuvadhum, theedhil, charaNAgathy thandha than iRaivan thALE, araN Agum ennumadhu [gyAna sAram – 31]’.
In ‘kAlathrayEpi [yathirAja vimSathi 18]’, etc., jeeyar also divined this thought.
enRu ipporuLaith thERumavarkkum enakkum – This meaning that emperumAnAr’s divine feet is the means and destiny, is being understood with faith, without any doubt or change of mind, by those who have the true inner knowledge, as said in ‘na samSayasthu thath bhaktha paricharyArathAthmanAm’ (there is no doubt about reaching goal for those who have surrendered to your devotees); that is, for those like AzhvAn of unlimited greatness who are said in ‘vAchA yatheendhra [yathirAja vimSathi 3]’;
thERum -> having the faith;
enakkum – As said in ‘vruthyA paSu: [yathirAja vimSathi 7]’ ((my) activities are like a cow (animal)), for me too who is a sinner, and who does not have fully faith in this,
irAmAnusa – Oh emperumAnAr,
unaith thandha semmai -> unnaith thandha semmai; Without seeing the difference in greatness between those knowledgable ones and me the ignorant one, when giving something instead of giving some thing possessed by you (unlike krishNan, who did that to dhuryOdhana for kurukshEthra), your highness have given to us yourself itself;
Like said in ‘Om ithyAthmAnam yunjeetha’ (saying Om, submit your AthmA to emperumAn), and, ‘svAthmanancha nivEdhayEth’ (~offer your AthmA to Him), while I am supposed to have given myself to you, this giving of yourself to us is upside down (adharOththara). It became (upside down) as said in ‘lOkanAtha:purA bhUthvA sugreevam nAthamichchathi [SrI rAmAyaNam – kishkinthA kANdam] (rAman the lord for the world; sugreevan is the lord).
Like how perumAL gave Himself in the matter of thiruvadi (hanuman) as said in ‘Esha sarvasva bhUthOmE parishvangO hanUmatha:’ (rAman hugged hanuman (upon him saying that he has seen seethA pirAtti), for us also emperumAnAr too is doing that, you see!
meymmai kURidilE – To be true, if I start to talk about those qualities as is,
sollAl kURum param anRu – It would be hard to say it as is, using the sound of words; it is not possible to describe using words; one could only experience and immerse in it.
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
unaith thandha semmai sollAl kURum param anRu – Unlike emperumAn who give Himself after one does Athma samarpaNam, it is wonderful that you are giving yourself for us, for everyone whether they know your greatness or not; perumAL gave Himself to thiruvadi (hanuman) who helped Him; but you are giving your self even for me who has not done any help!
Whereas nammAzhvAr was able to say, “ARu enakku nin pAdhamE charaNAgath thandhozhindhAy unakkOr kaimmARu nAn onRilEn, enadhu Aviyum unadhE [thiruvAimozhi – 5.7.10]”, where he talks about the help of dheyvanAyakan emperumAn giving his divine feet, and he is perplexed to think of anything to do in return; amudhanAr is perplexed to even say that much.
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Translation: raghurAm SrInivAsa dasan
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