Daily Archives: September 1, 2016

thirumAlai – 10 – nAttinAn dheyvamengum

September 1, 2016 Published by: T N Krishnan

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

avathArikai (Introduction)

samsAris told AzhwAr “you had asked us to take refuge under thaN thuzhAy mAlai mArban (paramapadhanAthan or SrIvaikuNtanAthan) in the 5^th pAsuram. Since we cannot reach his place, you had told us in the 7^th pAsuram that silayinAl ilangai seRRa dhEvanE dhEvan AvAn (the one who destroyed lankA, SrI rAma, is the supreme lord). In the 9^th, previous, pAsuram, you had told us kaRRinam mEyththa endhai is krishNa himself, a simple person and asked us to fall at the exalted feet of krishNa. For us, born much after the two incarnations, it is equally difficult to attain SrI rAma and krishNa”. AzhwAr responds to them through this pAsuram, saying “due to differences in place and time, it is not possible to attain paravAsudhEvan (who is in SrIvaikuNtam) and SrI rAma or krishNa. But it is very easy for you all to attain periya perumAL (the mUlavar) who is lying in thiruvarangam. Come and surrender to him. Attaining some other deity to reach mOksham (SrIvaikuNtam) is similar to a person, who is longing for wealth, to wait at the door of mUdhEvi (the Goddess of penury)” First let us enjoy the pAsuram and its meaning.

நாட்டினான் தெய்வம் எங்கும் நல்லதோர் அருள் தன்னாலே
காட்டினான் திருவரங்கம் உய்பவர்க்கு உய்யும் வண்ணம்
கேட்டிரே நம்பிமீர்காள். கெருட வாகனனும் நிற்கச்
சேட்டை தன் மடியகத்துச் செல்வம் பார்த்திருக்கின்றீரே.

nAttinAn dheyvam engum nalladhOr aruL thannAlE
kAttinAn thiruvarangam uybavarkku uyyum vaNNam
kEttIrE nambimIrgAL geruda vAhananum niRkach
chEttai than madiyagaththuch chelvam pArththirukkinRIrE

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word-by-word meaning

engum – at all places
dheyvam – different types of rAjasa (those who are passionate and short tempered) and thAmasa (those who are ignorant and lazy) deities
nAttinAn – established
uybavarkku – for those interested in living an exalted life
uyyumvaNNam – to find the means
nalladhu Or aruL thannAlE – with his incomparable quality of mercy
thiruvarangam – SrIrangam
kAttinAn – pointed out
nambimIrgAL – those having total dedication (on matters other than those relating to emperumAn)
kEttIrE – did you hear this meaning?
gerudavAhananum niRka – even when emperumAn, who uses garudan as his vehicle, is around
chEttai than madiyagaththu – at the door of mUdhEvi [deity for penury]
selvam pArththu irukkinRirE – waiting, begging for wealth

vyAkhyAnam (Explanatory Notes)

nAttinAn – empeumAn’s devotees, being endowed with more of sathva guNam (quality of being purely good) would take refuge under him due to the knowledge born out of such sathva guNam. But those who are endowed more with rajO guNam (quality of being passionate/ill tempered etc) and thamO guNam (quality of being ignorant, lazy etc), lacking in such knowledge that is given by sathva guNam will not come directly to emperumAn. Instead of letting them to get engrossed in worldly pleasures fully due to their independence, emperumAn decides to make them approach deities with rAjasa and thAmasa qualities initially. Over a period of time, with awakening of their sAthvika knowledge, these samsAris would know about the auspicious qualities of emperumAn and take refuge under him. It is for this reason that he deployed many deities. nAttinAn means deployed. Another meaning is that being the inner soul of these deities, he established these deities. The subtle meaning here is that without emperumAn, these deities will be like creeper plants without the supporting pole. Just as bean plant needs a short stick initially when it is growing and later on a full-fledged network of sticks, samsAris with rAjasa and thAmasa qualities need the support of other deities initially and once they develop themselves they can latch on to emperumAn who acts like an arbour (pandhal). nammAzhwAr says in thiruvAimozhi 5.2.8 “niRuththinAn dheyvangaLAga” – deployed as deities.

dheyvam engum – emperumAn created various deities such as ayyan, ezhumUrthty, sapthakannigaigaL, pidAri et al so that samsAris with various qualities, and births based on such qualities, right down to chaNdALan (a birth below the 4^th varNa) could approach these deities. In mahAbhAtham it says “vishNurAthmA bhagavathObhavasyAmithathEjasa: I thasmAth dhanurjyAsamsargam sa vishEhE mahESwara: II” – vishNu was the indwelling soul of Siva, due to which only Siva was able to tolerate the difficulty in shooting the arrow after drawing the bow. As nammAzhwAr says in thiruvAimozhi 1.1.5 “iRaiyavar avaravar vidhi vazhiyadaiya ninRanarE” – emperumAn, by remaining as the indwelling soul of other deities, enabled the followers of these deities to reach their goals as per their deeds. Thus emperumAn, by his quality of dwelling inside the souls of these deities, enabled them to get name and fame. emperumAn wishes that samsAris should reach him and get liberated. It is due to this superior thought that he deploys the other deities and gives vision (vEdhas) to the samsAris. His expectation is that these samsAris, with the help of vEdhas, would know about the inferiority of the other deities and the supremacy of emperumAn and ultimately come to him. Most of the samsAris, because of the excess of pApa (sins) that they have committed, remain dedicated to these deities, showing indifference to emperumAn, just as a beans creeper, instead of going onto the arbour, remains with the short stick, planted initially to support it, and withers over a period of time.

nalladhOr aruL thannAlE – he shows mercy on samsAris so that they will know what is beneficial to them and reach emperumAn. nalladhOr aruL – this is to be seen in three parts: (a) aruL – enabling the samsAris to approach other deities based on their deeds; (b) Or aruL – enabling samsAris to approach him through other deities; (c) nalladhOr aruL – through his causeless mercy, showing himself at thiruvarangam as the path and the goal to be achieved by these samsAris, after seeing their lowly state. Our supreme preceptor, ALavandhAr says in his sthOthra rathnam 58 “aparAdha sahasra bhAjanam pathitham bhIma mahArNavOdharE I agathim SaraNAgatham harE krupayA kEvalam Athma sAthkuru II” – with your causeless mercy, make me as your property – me, who is the embodiment of thousands of evil deeds, who has fallen into the deep ocean called samsAram, who has no other place to go, and who has surrendered unto you. It is this causeless mercy which is showered on samsAris even when they do not realise their lowly state and feel sorry for themselves, that is termed as nalladhOr aruL. Just as he is going to refer to thiruvarangam next because of this mercy, even deploying other deities is due to this mercy, says the AzhwAr.

aruL thannAlE kAttinAn thiruvarangam – showed thiruvarangam out of that mercy. Nobody appealed to emperumAn to show them thiruvarangam. Just as a nursing mother will express milk onto the ground due to excessive pain in her breast, emperumAn shows himself up at thiruvarangam as he would otherwise not be able to thrive. Similar to a person presenting a gem with the wrapper, emperumAn presents himself at thiruvarangam temple. To know the difference between the samsAris (and the deities that they take shelter under) and himself, and for them to realise one day that they are protected by emperumAn, he dwells in thiruvarangam permanently. Who did he show himself up to?…..

uybavarkku – emperumAn showed himself at thiruvarangam to all those who wanted to live an exalted life. It is enough if samsAris do not think that they will not take shelter under him. Since this is the way to live properly, taking shelter under other deities will only bind the samsAris to the samsAram is the meaning emphasised here.

uyyum vaNNam – To worship emperumAn who is antharyAmi (inner dwelling soul) of other deities through karma (deeds) and upAsana (bhakthi or devotion) is one way of attaining mOksha (liberation) for samsAris. But this path is defined only for samsAris born in the first three varNas (brAhmaNa, kshathriya and vaiSya). Going to thiruvarangam and taking refuge under emperumAn as both the path and the benefit is common to all samsAris irrespective of varNa.

kEttIrE nambImIrgAL – AzhwAr is asking those samsAris who, forgetting emperumAn, are feeling fully satisfied after their involvement in worldly matters “will you listen to what I am saying now?”. Another meaning to this term is that AzhwAr is asking these samsAris “when emperumAn is around, forgetting him, you people are going after other deities and feeling fully satisfied. Will you now listen to what I am saying?” When people are playing chathurangam (a variant of modern day chess) they will be so involved in the game that they will not look at other things. In the same way, the samsAris, forgetting emperumAn, are busy in worldly matters and other deities. AzhwAr is awakening them by tapping them on their thighs.

gerudavAgananum niRka – emperumAn who is having garuda, considered as vEdhasvarUpan (epitome of vEdhas), as his vehicle is the supreme entity to be reached. Sitting majestically astride garuda, tirelessly holding the discus (sudharSana chakram), having lakshmi, the Goddess of all auspicious things – possessing even one of these three features would identify emperumAn. gerudavAgananum niRka – he urges garuda to take him immediately to anyone who shows even a little bit of affection. Since AzhwAr says “niRka” it shows that he is eagerly waiting for samsAris to get involved with him, similar to how sumanthra, the minister in dhaSaratha chakravarthy’s court was waiting for rAma at the banks of gangA “ASaya yadhi vA rAma...”. Another interpretation is that this indicates that when samsAris reach out to other deities, they have to go past him even as he is waiting close by for them.

chEttaithan madiyagaththuch chelvam pArththu irukkinRIRE – you samsAris are waiting to get money from mUdhEvi (deity for penury). Expecting mOksham (SrIvaikuNtam) from other deities is similar to expecting money from mUdhEvi. Is it possible to obtain mOksham (from which there is no returning to samsAram) from deities who can offer only lowly benefits, and which bind the samsAris further to samsAram? Begging for dress from a person who himself is not wearing anything is equivalent to killing him. In the same way, asking for mOksham from other deities will lower their esteem. How can one get mOksham, which is reachable only by a person with sathva (purely good) qualities, from deities who are immersed in rajO and thamO qualities (passion and ignorance respectively)? Is it proper to call deities which have knowledge and strength as mUdhEvi? The answer is that a chakravarthy’s (emperor’s) wife and children will not bother about his servants. In the same way, those who have taken refuge under emperumAn will not value other deities. It is pertinent here to remember that thirumazhisai AzhwAr continued to stitch his vEshti (dhOthi, lower body cloth) even after rudhra and pArvathi were waiting to bless him and grant him boon.

We shall move on to pAsuram 11.

adiyEn krishNa ramanuja dasan

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thiruvAimozhi thiruvAimozhi 3rd centum

thiruvAimozhi – 3.5.3 – malaiyai eduththu

September 1, 2016 Published by: Sarathy Thothathri

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

Full series >> Third Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says “Hellish experience is [nothing but] being indifferent after meditating upon the great quality of emperumAn lifting up the gOvardhana hill to eliminate the danger for the cows that cannot even realize the favour done [by emperumAn] and those who are similar to those cows [the cowherds]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “those who do not get excited on meditating upon emperumAn protecting the cows that were in trouble, would suffer becoming residents of hell”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Third pAsuram. AzhwAr says “Those who are being indifferent after meditating upon the great quality of emperumAn lifting up the gOvardhana hill to eliminate the danger for the cows that cannot even realize the favour done [by emperumAn] and those who are similar to those cows [the cowherds], will eternally suffer in this material realm”.

pAsuram

malaiyai eduththuk kal mAri kAththup pasu nirai thannaith
tholaivu thavirththa pirAnaich chollich cholli ninReppOdhum
thalaiyinOdAdhanam thattath thadu kuttamAyp paRavAdhAr
alai koL naragaththazhundhik kidandhuzhaikkinRa vambarE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

malaiyai – gOvardhana hill
eduththu – lifted
kal mAri – hail storm (which was caused by indhra since his worship was interrupted)
kAththu – protected
pasu nirai thannai – herd of cows (which don’t even know to request to be protected)
tholaivu – from destruction
thavirththa – averted
pirAnai – one who favoured
chollich cholli – repeatedly saying [praising]
eppOdhum – always
ninRu – staying without break
AdhanaththOdu – ground
thalai – head
thatta – to hit
thadu kuttamAy – doing somersaults
paRavAdhAr – dance with their feet not touching the ground
alai koL – having many sorrows
naragaththu – in the great hell
azhundhi – drowned (so they cannot reach the shore)
kidandhu – staying there
uzhaikkinRa – suffering
vambar – those who never lose their freshness

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

krishNa is the one who favoured the herd of cows (which don’t even know to request to be protected) by lifting up the gOvardhana hill, protecting them and averted their destruction when hailstorm (which was caused by indhra since his worship was interrupted) occurred; those who never lose their freshness, who are not repeatedly saying [praising] such emperumAn, doing somersaults such that their heads hit the ground and dancing with their feet not touching the ground, are drowned (so they cannot reach the shore) in the great hell which is having many sorrows and stay there suffering.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

malaiyai … – indhra would be honoured once a year with great feasts by the cowherd men; seeing their great enthusiasm, krishNa asked them “what are you doing?” and they reply “we offer this feast to indhra to get rains properly”; krishNa thinks “In the land where I am [supreme lord] born and raised, offering something to a dhEvathAtntharam [some demigod other than himself] is like the sweat of the emperor’s wife being attended by some one other than the emperor himself” and said “Why should we offer anything to the resident of sky? should we not be offering this feast to this gOvardhana hill which provides us the vast land to receive the rain and wind, being the shelter for our cows and having lots of greenery and water?” Since they are simple cowherds, they at once agreed to his words. They brought huge quantity of food stuffs and placed them in front of the hill; krishNa then assumed the form of the hill itself as said in “gOvardhanO’smi” (I am this gOvardhana hill) and consumed everything; since indhra who was waiting for the feast did not get it, and due to the anger out of hunger, he started the hailstorm.
malaiyai eduththu – He protected by lifting up the hill that was highlighted by him as the shelter previously. Real fighter would use the weapons [strategy] of the enemy when the battle approaches the end. Similarly, kaNNan emperumAn lifted up the hill that was in front of him and protected everyone from the hailstorm. For the mistake committed by indhra, krishNa should have cut off his hands. But he thinks “This idiot is doing this due to anger out of hunger; I cannot treat him like demoniac people; let him give up himself after a while” and patiently kept lifting up the hill for seven days.
kal mAri kAththu – [This is bhattar’s interesting perspective] If indhra caused [regular] rain with water, emperumAn would have protected by stopping it with water [but since indhra rained with hail (hard object), krishNa protected with stones].
pasu nirai thannai – When we look at the state [intelligence] of cowherds and cows, the elephant (first pAsuram) and samsAris (second pAsuram) look like nithyasUris. Why is it said “pasu nirai thannaith tholaivu thavirththa” (averting the disaster for the herd of cows) [while the cowherds are superior]? That is to identify who is the main target of emperumAn‘s protection [cows would not reject emperumAn’s help unlike cowherds who may reject some times]. Another explanation – that is to identify the ones who realise the protection [and be grateful]; it is the cows that smile when seeing the ignorance of the cowherds. kirAdhArjunIyam chapter 4 “… kruthAnukArAniva gObhirArjavE” (looked like the cows were making fun of the cowherds’ activities).
tholaivu thavirththa – protected the cows and cowherds from getting destroyed.
pirAnai – AzhwAr thinks that he himself was the one caught in that hailstorm and suffered and he thinks that emperumAn helped for him only.
chollich cholli – only when it is said for a particular purpose, it stops with one time [when he is praised for the sake of praising only, such praises never stop].
ninRu – Not just stopping after praising once, but also not stopping after repeating the praise many times.
eppOdhum – praising always, not just when some one is looking.
thalaiyinOdu Adhanam thatta – such that the head hits the ground
thadu kuttamAyp paRavAdhAr – thadu kuttam – irregular movements. That is, doing things in no proper sequence. Those who dance without having their feet touching the ground.
alaikoL … – Will suffer by drowning deep in the hell which has waves of sorrows.
vambar – For the servants of yama, they will look ever fresh. vambu – pudhumai (new). After torturing one day, when they return the next day, instead of showing mercy thinking “we just tortured this person yesterday”, like receiving a very fragrant fruit which makes them smell it again and again, the servants of yama would say “come on! we are just looking for you” – such freshness.

nampiLLai is now repeating the meaning once more [a SrIvaishNava arrived late to the lecture and nampiLLai is repeating the meanings specifically for him].

malaiayai eduththuk kal mAri kAththu – He likes to act for his devotees. Even if he performed the most difficult task, it would feel easy for him [AzhwAr would have used the word “sumandhu” (holding it with difficulty) otherwise].
pasu nirai thannai – While performing difficult task and protecting, one just needs to not reject his help. [By saying “pasu nirai“] it implies that there is no such capability in them.
pirAnai – [one who does great favours] it is the nature of emperumAn to exist for helping others, to be like moon, cool breeze, sandalwood paste and water [all of which exist exclusively for the pleasure of others].
solli … – bhagavAn who is said in chAndhOgya upanishath as “avAkyanAdhara:” (anAdhara: – not caring for anyone since he has no desires left to be fulfilled; avAkI – he maintains silence considering everything else as unworthy of conversation – this is bhagavAn‘s state in SrIvaikuNtam), places himself for them [cowherds, devotees] and chatters continuously as said in periyAzhwAr thirumozhi 2.1.2 “alavalai vandhu appUchchi kAttuginRAn” (krishNa who is like a chatter box, comes and scares me); similarly, [his devotees too] instead of glorifying mortal humans as said in thiruvAimozhi 3.9.9 “vAykoNdu mAnidam pAdAdhE“, should think “the purpose of having the mouth is fulfilled by praising him” as said in thiruvAimozhi 3.8.2 “en thanjanE-nanjanE-vanjanE ennum eppOdhumen vAsakam” (my speech will always say ‘my shelter, the one who is like poison for hurdles, mischievous one” ; those who are not like this,
alai koL – AzhwAr says that they will enter [remain] in the hell of samsAram [material realm]. Another explanation – being not engaged in such dancing and jumping around itself is hell. [Isn’t there a separate place called naraka (hell)?] SrI rAmAyaNam ayOdhyA kANdam 30.18 “yasthvayA saha sa svarga: nirayO yasthvayA vinA | ithi jAnan parAm prIthim gachcha rAmamayAsaha ||” (sIthA pirAtti says to SrI rAma – To be with you is heaven for me and to be separated from you is hell for me; knowing this great love of mine towards you, you go along with me to the forest) – svarga and naraka will be different for each individual. Since AzhwAr feels like being in hell when not dancing like that, he says so.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 50

September 1, 2016 Published by: raghuram

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

Full Series

<< previous (Anadhu semmai aRa neRi)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr talked about emperumAnAr’s love towards the divine feet of periya perumAL, as ‘then arangan kazhal chenni vaiththu thAn adhil mannum’. In this pAsuram – In that context, he thinks about emperumAnAr’s divine feet which is his destiny, and is happy thinking about such character of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

udhippana uththamar sindhaiyuL onRalar nenjam anjik
kodhiththida mARi nadappana koLLai van kuRRamellAm
padhiththa en pun kavip pAvinam pUNdana pAvu thol seer
ethiththalai nAthan irAmAnsan than iNai adiyE 50

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Word by word meaning (given by maNavALa mAmunigaL)

seer – He having auspicious qualities
thol – since they have been ever present, they are very ancient in existence,
pAvu – which is spread in all the directions, as said in ‘thisai anaiththum ERum guNan’,
thalai – He is the head of
nAthan – and is the master of
ethi – the yathis (sages/ascetics)
iramAnusan than – such emperumAnAr’s
adi – divine feet
iNai – having the beauty of being together,
sindhaiyuL – is in the divine minds of
uththamar – the noble ones who are ananya prayOjanar (not seeking any other benefit), and ananyasAdhanar (not using something else as the means (for reaching emperumAnAr/emperumAn),
udhippana – as bright as the sun that has risen, as said in ‘ellaiyil seer iLa gyAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5]’ ((your two divine feet) are rising bright (in my heart) like two young suns);
onRalar – the opposing ones who reject or misinterpret vEdhas
nenjam  – heart
anji – scared
kodhiththida – and suffer in that fire of fear
mARi nadappana – (such divine feet) is of nature of each of the feet walking one after the other;
koLLai – (I having) abundant
van – and dangerous/powerful
kuRRam ellAm – blemishes, which are all,
padhiththa – kept pressed together (in me),
en – (such) my
pun kavi – lowly poetry
pAvinam – of group of meters
pUNdana – are worn (by those divine feet of emperumAnAr).

Oh what a nature of these divine feet – is the thought here.

Since kaliththuRai (type of poetry of this prabandham) is one of the group, that is also the reason for saying pAvinam.

vyAkyAnam

pAvu thol seer – pAvu -> spreading; As he himself said earlier as ‘thisai anaiththum ERum guNan’, emperumAnAr’s auspicious qualities are spread in all the directions; theose qualities are not something that were artificially acquired but are innate.

ethith thalai nAthan – Starting from aruLALap perumAL emperumAnAr, embAr, for the seven hundred jeeyars, emperumAnAr is the set master, and advising them the nature, means, and destiny up to their true inner meanings (from thirumanthram; up to service to devotees), and in that way emperumAnAr is the head for them, and (correcting/helping out) being their lord;

emperumAnAr-embAr

arulalaperumalemperumanar-svptr

irAmAnusan – such emperumAnAr;

than iNai adiyE – for relieving these worldly people from these worldly affairs, and to get them to enjoy the divine feet; if we research to see if there is anyone equal to these divine feet, even sarvESvaran who is having greatness as said in ‘rasOvaisa: rasamhyEvAyam labhdhvAnandhee bhavathi’ (emperumAn is enjoyable to everyone), ‘kOhyEvAn nyAthvap prANyAth’, ‘yadhESa AkASa AnandhOnabhyAth’, ‘yEshahyEvAnandhayAthi’ (He gives His enjoyability to everyone (thus being their protector), and having auspicious qualities), and ‘aham thvA sarva pApEbhyO mOkshayishyAmi [SrI bhagavath gIthA]’ (~ I will liberate you from all sins), thus as said by vEdhas and himself, it is having to be doubted whether He would give liberation or not as said in ‘sidhdhir bhavathi vA nEthi samsayOchyutha sEvinAm’ (even for those who serve achyuthan it is doubtful whether they achieve him or not’, and since He went without gracing bharathAzhvAn, it is also not equal to these (divine feet) as the means.

As said in ‘na samsayasthu thadhbhaktha paricharyA rathAthmanA gururEva parA bhakthi: gururEva parA kAma:’, ‘upAya upEva bhAvEna thamEva SaraNam vraja’, emperumAnAr’s divine feet is of help without having to have any doubts, and is distinct and is having strength as reference, the means (of emperumAnAr’s divine feet) is being great than the aforementioned. So for that greatness only the two divine feet are equal to each other, is the idea.

udhippana uththamar sindhaiyuL – uththamar are -> the opposite of the lowly and middle level ones who do not accept vEdhas, and those who follow vEdhas but are focussed on worldly dharmas (SamAnya SAsthram), and their actions; they are the ones who fully follow vEdhas, and who act based on higher levels of the SAsthram (viSesha SAsthram), and who are mumukshus (those who wish to be liberated from this world (and to reach paramapadham)), and who are eminent, and who do not go after any other means, and who do not wish for any other benefits, such highest level followers;

Or, since this prabandham of amudhanAr is the SAsthra related to charama parvam (ultimate state of subservience to AchAryan), this phrase would be about: among mumukshus (who wish for liberation including using other means), EkAnthis (using emperumAn only as the means), and paramaikAnthis (those who consider only AchAryan’s divine feet), here uththamar can be said to refer to paramaikAnthis.

sindhaiyuL – in their divine minds,

udhippana – As said in ‘ellaiyil seer iLa nAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5]’ ((your two divine feet) are rising bright (in my heart) like two young suns), like two suns rising together in chakravALa parvatham (the usual mountainous place from where the sun rises with his chariot), in the divine minds of noble ones the two divine feet of emperumAnAr would always rise and be present bright; for the aforementioned ones who do not have faith in them, those divine feet would never be present; it would only appear for those who have the love towards them;

{Translator’s note: For AzhvAr in thiruvAimozhi 8.5.5 above, the two suns that are the divine feet of emperumAn gave trouble only in some way like it does for the nocturnals, whereas emperumAnAr’s two divine feet are life support and enjoyable for those who surrendered to them}.

jeeyar too divined, ‘yatheendhra nAtha | SishtAgragaNya janasEvya bhavath padhAbhjE [yathirAja vimSathi]’.

abhiyukthar too divined, ‘ajadASayOdhayam yathirAja chandhram [yathirAja sapthathi]’.

onRalar nenjam anjik kodhiththida mARi nadappana – onRalar – is the opposing one like those who reject or misinterpret vEdhas; their heart would be afraid like how the nocturnals (like owl/bat/thief) would be afraid of sun rise; the rise of his divine feet as said in ‘kshiptha prathyarthi dhripthi: ’ (one who gives to those who wish for and get satisfied (with the divine feet)) , would create fear in them, like the brightness of sun would make those nocturnals suffer, the brightness of his divine feet would make the opposing ones suffer; like the sun rises as an enemy of those nocturnals and rises in different positions during uththarAyanam and dhakshiNAyanam, his divine feet is also spread as an enemy in all directions and be of a different way (for the ones opposing).

By this, it talks about: to drive away those who reject or misinterpret vEdhas, how emperumAnAr made divine yAthrAs to vEnkatAchalam (thirumalai), yAdhavAchalam (mElkOte), SAradhA peetam (kAshmiram), etc.

koLLai van kuRRam ellAm padhiththa – As said in ‘nanindhitham karma thadhasthi lOkE sahasrachO yan na mayA vyadhAyi [sthOthra rathnam – 25]’ (there are no sins in this world which I have not committed many times), ’thEbhya: abhyathikAnyahamabhikshuthra: karOmikshaNAth’ (~ I have been accumulating sins for long, He has been incarnating to help me get rid of the sins, but I keep adding to it), ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’ (whatever sins were made by everyone in the world, I have accumulated more sins than the total of them), since the sins were done (by me) at all times in all the ways , they are abundant and powerful/dangerous, and they are combined together into one big bulk (into this prabandham);

en pun kavip pA inam – Since this poetry of mine who does not have the knowledge, and knowledge about the form of writing poetry, it is being lowly, and not put together well, such group of metrics of my poetry; Or, since the kaliththuRai form of poetry includes multiple metrics, he calls it as ‘pA inam’.

pUNdana – Without seeing any defect in this poetry thinking that these are the words of this ignorant one, his divine feet decorated themselves with this poetry, like how emperumAn would decorate Himself with the garland that is put together (without seeing what it contains, etc).

You see, he is being happy thinking about such nature of those divine feet.

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

onRalar … mARi nadappana- onRalar – who do not join/are not proper; they are those who reject or misinterpret vEdhas; for winning them, the divine journey of emperumAnAr to thiruvEnkatam etc., is to be thought about here.

It is well known that by the way of his walk, yagya mUrththy got afraid and lost to him.

udhippana -> like rising sun – enjoyability of those divine feet

nadappana -> walking of those feet – protecting nature

pUNdana -> wore my lowly poetry -> divine feet having qualities.

pAvu thol seer – Since emperumAnAr’s greatness is spread among the opposing groups also, it is said as ‘pAvu thol seer’.

– – – – –

Translation: raghurAm SrInivAsa dasan

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