Daily Archives: September 27, 2016

thiruvAimozhi – 3.7.1 – payilum sudaroLi

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Full series >> Third Centum >> Seventh decad

Lord-Vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr explains the essence of this decad saying ” all those who become attracted towards emperumAn‘s beauty and qualities and serve him, whoever they may be, they are my masters”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr says “bhAgavathas who have the wealth of associating with the lord of all, who is resting in milk ocean with distinguished form and qualities, even if they are considered inferior due to their birth, actions etc., they are my masters”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

payilum sudar oLi mUrththiyaip pangayak kaNNanaip
payila iniya nam pARkadal sErndha paramanaip
payilum thiru udaiyAr evarElum avar kaNdIr
payilum piRappidai thOru emmai ALum paramarE

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

payilum – abundant
sudar – having radiance (such as saundharyam (overall beauty), lAvaNyam (beauty of specific parts) etc)
oLi mUrththiyai – having divine form which is an embodiment of splendour
pangayak kaNNanai – having pUNdarIkAkshathvam (being lotus-eyed which is indication of supremacy over all)
payila iniya – being perfectly enjoyable for those who are fully engaged (in this beauty)
nam – for the devotees
pARkadal – in the divine milk ocean
sErndha – one who mercifully rests
paramanai – having supremacy in the enjoyable nature of form and qualities
payilum – being together and eternally engaged in
thiru – wealth
udaiyAr – those who have
evarElum – even if they lack (high birth, knowledge, actions)
avar – in that same state
payilum – (for us, in ever repeating) many
piRappidai thORu – in births
emmai – us
ALum – having as servitors
paramar kaNdIr – they are the supreme masters

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

emperumAn is one who is having abundant radiant divine form which is an embodiment of splendour, having lotus-eyes which indicate supremacy, having supremacy in the enjoyable nature of form and qualities, mercifully rests in the divine milk ocean being perfectly enjoyable for his devotees who are fully engaged (in this beauty); those who have the wealth of being together with him to be eternally engaged in him, even if they lack (high birth, knowledge, actions), even in that same state, they are the supreme masters having us as servitors in many births.

It is implied that their [bhAgavathas] enjoying his [bhagavAn‘s] supremacy is the reason for their supremacy.

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

  • payilum – payilugai – seRigai (growing abundantly); since it is in present continuous tense, it will constantly be glowing unlike in worldly aspects where the radiance may grow for some time only to be reduced eventually since they are driven by karma [here, payilum is explained as adjective for the radiance].
  • sudar oLi mUrththiyai – one who is having a form is which is embodiment of perfect splendour.
  • payilum sudar – Alternatively, payilum is explained as nithyathva (eternal) – that is the radiance existing eternally at all times.
  • sudar oLi mUrththiyai – sudar and oLi implies thEjas (splendour) – great splendour. Alternatively – oLi means beauty [sudar oLi – shining beauty]. One who is having divine form which is embodiment of pure goodness revealing his true nature. His divine form is of pure goodness such that it reveals his auspicious qualities such as gyAnam etc and his true nature as said in SrI bhagavath gIthA 14.6 “thathra sathvam nirmalathvAth prakASakam” (that sathva guNam (goodness) which reveals the purity), SrIvishNu purANam 1.9.63 “thEjasAm rASimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies), SrI bhagavath gIthA 11.12 “dhivisUrya sahasrasya” (Like a thousand sun shining at the same time in the sky) being perfectly radiant and captivating as said in “shAdguNya vigraham” (divine form with six qualities) for those who want to be captivated.
  • pangayak kaNNanai – All his bodily beauty will be matched with the beauty of his eyes. This is explained in SrI rAmAyaNam sundhara kANdam 53.8 “rAma: kamalapathrAksha:” (SrI rAma, having eyes that resemble lotus petal). Those who are attracted towards his bodily beauty, would be kept captivated by the beauty of his eyes. His bodily beauty is like a radiant ocean. The beauty of his eyes resembles well spread lotus flower in that radiant ocean. His physical beauty itself attracts everyone. Moreover his eyes would reveal his internal qualities such as motherly affection etc.
  • payilum … – [from the beginning] One who is having eternal perfectly radiant form and more beautiful eyes.
  • payila iniya – Due to his ever lasting physical beauty and beautiful eyes, he is enjoyable. Other [worldly] matters are of the nature that – they look nice from a distance [or before attaining], but once approached closely [or attained], one would want to leave them [since they don’t look the same beautiful way in all aspects]; when emperumAn is approached closely, we will understand the defects of worldly aspects; at the same time [when emperumAn is approached closely], we will understand the nature of emperumAn being the eternal goal. This is why emperumAn is the nithya prApyam (eternal goal). Once bhagavAn‘s beauty is enjoyed, even subsequently, the experience will be afresh as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran” (AthmA will not contemplate about the material body after reaching the spiritual realm), like a liberated person will forget about his worldly existence [eternally enjoyable means even if we repeatedly enjoy emperumAn, there will never be boredom and there will always be a new type of experience every time forever]. As explained in periya thirumozhi 8.1.9 “paNdu ivarai …” [Have I seen thirukkaNNapuram emperumAn before somewhere else?” wonders parakAla nAyaki, says her mother] – When meeting emperumAn the first time, due to natural lordship and the coolness/mercy in the face, even though one may not have seen him before, one would wonder “He looks familiar; have I seen him before?”; but even after getting to know each other for a few days, one will wonder “Have I seen him before [He looks different now]”. I (nampiLLai) asked [nanjIyar] – As the words “paNdu ivarai yAm kaNdu” are the same – why is there two different meanings in two different situations? nanjIyar replied to me saying – In both situations (initial and subsequent), the same word “payilginRALAl” (repeatedly reciting) is used [so one way or other, parakAla nAyaki is always wondering about the identity of emperumAn].
  • nam … – Can he be ignored due to lack of good qualities though he is very beautiful? No. The one who has “kalangAp perunagaram” (unshakeable big city – paramapadham) as his abode, descends to the milk ocean to address his devotees [out of great compassion – so, he is filled with auspicious qualities too].
  • nam – implies “for his devotees”. Others, who are beautiful, when desired to be approached, will make it difficult to do so [out of pride etc]; but such beautiful emperumAn himself descended to milk ocean which is nearer [for us] in comparison to paramapadham to be enjoyed by his devotees.
  • paramanai – You extolled his physical beauty and qualities over others; is there any one as great as he? No. There is no one superior to him [He is the most supreme lord].
  • paramanaip payilum thiru udaiyAr – Considering his presence to be a good opportunity, instead of begging for worldly favours, those who approach him having the wealth of considering himself as the goal. Those who approach him for specific ulterior goals, will leave him after their goal is accomplished; but those who approach him considering him as the goal, will get closer and closer.
  • thiru – Like he has the crown of supremacy, these devotees have the crown of servitude; [three personalities/incidents are cited to explain to thiru/SrI/wealth] As said in SrI rAmAyaNam yudhdha kANdam 16.17 “anthariksha gathas SrImAn” (SrI vibhIshaNAzhwAn, the most wealthy person who has started his airborne journey towards SrI rAma); vishNu dharmam 68th chapter “sathu nAgavaraS SrImAn” (that gajEndhrAzhwAn is endowed with wealth of kainkaryam); SrI rAmAyaNam bAla kANdam 1.18.29 “lakshmaNO lakshmI sampanna:” (lakshmaNa who is endowed with kainkarya SrI); [explaining each personality in detail now] “anthariksha gathas SrImAn” – As soon as took one step considering SrI rAma’s lotus feet as the goal, giving up lankA, his poverty of being associated with rAvaNa got eradicated and real wealth matching his true nature was acquired. “sathu nAgavaraS SrImAn” – Here SrI gajEndhrAzhwAn’s great desire to serve emperumAn which made the sarvESvaran arrive hurriedly without checking his personal looks etc., is explained as the wealth; “lakshmaNO lakshmI sampanna:” – lakshmaNa’s servitude was such that, even when perumAL (SrI rAma) forced him to accept the throne of the prince and was told as in SrI rAmAyaNam yudhdha kANdam 131.88 “sarvAthmanA paryanunIyamAna:” (Only if you became a prince, I will become the emperor), lakshmaNa simply rejected any post and remained as a servitor only. When bharathAzhwAn was asked “when will you be relieved of internal agony?”, he replied as in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvanna charaNau bhrAthu: pArthivavyanjanAnvidhau SirasA dhArayishyAmi…” (Until I behold the divine feet of my brother SrI rAma who has all qualities of being a king, I will not have peace), “When perumAL is crowned with suitable throne for him [being the lord], and I being crowned with suitable throne for me [being the servitor], my distress will be removed”. This is explained in perumAL thirumozhi 10.7 “arasamarndhAn adi sUdum arasu” (the crown of the lotus feet of SrI rAma being the emperor). kulaSEkarAzhwAr desires to be living at the divine feet of emperumAn.
  • udaiyAr – As seen in “vaiSravaNan” (who is the son of vichiravasu), those who have the wealth of pArathanthriyam (total subservience), are known as udaiyAr [in thamizh, udaiyAr means those who possess/have].

What other glories should they have to be praised/supported by us?

  • yavarElum – Whatever may be their birth, actions and knowledge; such subservience only is required.
  • avar kaNdIr – Since the pride which is acquired through high birth, best actions and great knowledge are hurdles for one’s servitude towards bhagavAn, AzhwAr says “those who are devoid of such pride” are desired. AzhwAr says “those want to identify themselves as ‘thadhIyar’ (bhagavAn’s devotee) only, and those who are devoid of the pride of high birth etc., which are contrary to vaishNavathvam (the quality of being a vaishNava) are my favourites”.

When asked “How long will they remain dear to you?”, AzhwAr says,

  • payilum piRappidai thOru – In all births which occur one after another. Now, AzhwAr is desiring for the same births which he wanted to give up previously in thiruvAimozhi 3.2.2nin pal mA mAyap pal piRaviyil padiginRa yAn” (me who is suffering in many different births which is facilitated by your amazing abilities), since those births are used to serve bhAgavathas. AzhwAr says that he is ready to take many more births if he will be serving at the divine feet of a bhAgavatha (devotee).
  • emmai ALum paramar – The lords who can enslave me. When asked “previously you said emperumAn is ‘paraman’ (supreme) and now you are seeing his devotees are ‘paramar’; why is it like this?”, AzhwAr says “There, he was glorified due to his great qualities; here, those who are captivated by his such great qualities are glorified”. If individuals are glorified independently without their relationship with bhagavAn, that means AzhwAr’s relationship with bhagavAn will become void.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 19 – kudadhisai mudiyai vaiththu

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periyaperumal

avathArikai (Introduction)

In the previous pAsauram AzhwAr mentioned about the issue caused by the sensory organ eyes. In this pAsuram he mentions about how all the organs in his body are melting.

குடதிசை முடியை வைத்துக் குணதிசை பாதம் நீட்டி
வடதிசை பின்பு காட்டித் தென்திசை இலங்கை நோக்கி
கடல் நிறக் கடவுள் எந்தை அரவணைத் துயிலுமா கண்டு
உடல் எனக்கு உருகுமாலோ எஞ்செய்கேன் உலகத்தீரே.

kudadhisai mudiyai vaiththuk kuNadhisai pAdham nItti
vadadhisai pinbukAttith thendhisai ilangai nOkki
kadal niRak kadavuL endhai aravaNai thuyilumA kaNdu
udal enakku urugumAlO enseygEn ulaaththIrE

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Word for Word meaning

ulagaththIrE – those who are in this world
kadal niRam kadavuL – sarvESvaran who is of the colour of ocean
endhai – my swAmy (my Lord)
kudadhisai – in the western direction
mudiyai vaiththu – keeping the divine head (as an indication of his being the Lord)
kuNadhisai – in the eastern direction
pAdham nItti – stretching (to reach me) his divine feet (which are the refuge for all sentient entities)
vadadhisai – for the people in the northern direction
pinbu kAtti – showing the beautiful form of his back
then dhisai – in the southern side
ilangai nOkki – looking (affectionately) at lankA (where vibhIshaNa dwells)
aravu aNai – on the bed of thiruvananthAzhwAn [the serpent AdhiSEsha]
thuyilum A kaNdu – after looking at the beauty of his sleeping
enakku udal urugum – my body will melt
AlO – Oh!
en seygEn – what will I do?

vyAkhyAnam (Explanatory Notes)

kudadhisai  etc – in two lines AzhwAr shows what is the entity that melted him. emperumAn had created bhUmi (earth) for enabling chEthanas who have done a mixture of puNya (virtues) and pApa (sins), thiryak (animals) and sthAvara (plants) who have done more pApa than puNya, to live. He created heaven for enabling dhEvas (celestial entities) who have done more puNya than pApa to live. AzhwAr thought all along that there was no purpose for the four directions east, west, north and south. Now he has realised the reason for creating these four directions. He has realised that the purpose of creating chEthanas is only to make them long for mOksham (liberation), the purpose of creating the worlds is to enable jIvAthmAs to live and the purpose of creating the directions is for keeping his divine head and divine feet so that the chEthanas get a taste for mOksham.

kudadhisai mudiyai vaiththu – in order to benefit the western direction, he kept his divine head adorned with the crown that indicates that he is the Lord of both nithyavibhUthi (spiritual realm) and leelAvibhUthi (materialistic realm). Just as nammAzhwAr had called out in thiruvAimozhi 3.8.1 “mudiyAnE” – one with the divine crown, keeping his quality of being the Lord, he kept his divine head in the west direction so that those in the west direction would prosper.

kuNadhisai pAdham nItti – nammAzhwAr had called his divine feet in thiruvAimozhi 3.8.1 as “mUvulagum thozhudhEththum sIradiyAn” – one with the beautiful divine feet which are worshipped by people in all the worlds. He stretched such divine feet, which are the refuge for all worlds to prosper, in the eastern direction. AzhwAr points out that emperumAn stretched his divine feet all the way to thirumaNdangudi (AzhwAr’s place of birth) in order to attract him. When the western direction, which was the direction in which dhuryOdhana sat [in krishNavathAram, when dhuryOdhana went to seek help of krishNa, he sat near his head] itself prospers, is it required to say that the eastern direction in which he stretched his divine feet, where arjuna sat, will also prosper? It is pertinent to note here that parAsara bhattar [SrI kUraththAzhwAn’s son] used to tell his disciples “whenever ALavandhAr [one of our important preceptors]went to worship periya perumAL, he would never stand near his divine head which he used to call as dhuryOdhana’s position. There was not a spot on the eastern side, towards emperumAn’s divine feet, where ALavandhAr had not stood while worshipping him”

vadadhisai pinbu kAtti – the northern direction is inhabited by people who are proficient in tough samskritham (Sanskrit language) and where AzhwArs’ bhakthi (devotion) laden words are not much heard of. To correct the people in this direction, he wanted to show his back side rather than the front as his back is considered to be more beautiful than the front. As said in these words ”pUrvAngAdhadhikaparAnkhakalaham” – the back side of emperumAn is more beautiful than his front side…

thendhisai ilangai nOkki – Until now, in each of the directions he kept one part of his dhivya thirumEni (divine physical body) in order to remove the purposelessness in those directions. He looked at the southern direction to remove the shortcoming in him. The others were the help that he rendered out of his mercy. This (looking in the southern direction) is the help that he rendered himself to overcome his powerless state. kulaSEkara AzhwAr in his perumAL thirumozhi 1.10 said “anbodu thendhisai nOkkippaLLikoLLum” – lying down, looking at the southern direction with affection. emperumAn looks at the southern direction which is the dwelling place of his protector vibhIshaNa. periyAzhwAr in his periyAzhwAr thirumozhi 4.9.2 says “mannudaiya vibIdaNarkA madhiLilangaith thisai nOkki malar kaN vaiththa ennudaiya thiruvarangaRku” – after removing the hurdles for vibhIshaNa, emperumAn gave the kingdom to him and lying at SrIrangam, he is looking at the way in which vibhIshaNa is ably ruling lankA. This is similar to how a mother who is nursing her infant, looks at the infant’s cheerful face. thirumangai AzhwAr said in periya thirumozhi 6.8.5 “selva vibIdaNaRku vERAga nallAnai” – emperumAn has special affection towards vibhIshaNa who was blessed by pirAtiti. When sugrIva threatened to walk out with his army of monkeys should SrI rAma accept vibhIshaNa, SrI rAma said “even if I have to forego you and your army, I will not let down vibhIshaNa”. This is similar to a cow, in order to protect its calf that it gave birth to that day, pushes aside the calf which is older, with its horns and hoofs. When that sugrIva did something which could have resulted in harm to him, SrI rAma said “thvayi kinchith samApannE kim kAryam sIthAyA mama I bharathEna mahAbhAhO! lakshmaNEna yavIyasA  SathrugnEna cha Sathrugna! svaSarIrEna vA puna: II” – Oh, sugrIva with long arms! If something shameful had befallen you, what benefit would I get through sIthA or bharatha or lakshmaNa or Sathrugna? Oh warrior who kills enemies, what benefit would I get out of my own body? Such was rAma’s affection towards sugrIva. But his affection for vibhishaNa was greater than that which he had towards sugrIva and hence he is lying in SrIrangam, looking in the direction of vibhIshaNa.

kadal niRak kadavuLemperumAn, who is constantly desired by nithyasUris, is lying in wait for a samsAri chEthanan (a sentient entity in samsAram). Since his physical form removes the ennui of beholders like an ocean, AzhwAr refers to him as “kadal niRakkadavuL” In a way the ocean may match his physical form, but his aprAkrutha thirumEni (his divine physical form composed of upanishaths and not the 5 elements that our bodies are composed of) goes beyond the ocean. Hence he says “kadavuL” [in thamizh language, kada means beyond]

endhai – he displayed such a form and enslaved me. When a new well is ready, the old well is cleaned up for maintenance. When I have been enslaved by this form, there is no need to talk about his taking under control the nithyasUris, displaying this form. His form has enslaved someone like me who is totally under the control of body and senses and who is the epitome of all that is low.

aravaNaith thuyilumA kaNdu – Just as a gemstone’s value goes many times higher after being fixed on a gold ornament, emperumAn’s form became incomparable after lying on AdhiSEsha.

udal enakku urugumAlO – after seeing emperumAn’s thirumEni (divine physical form) lying on AdhiSEsha, instead of enjoying that, AzhwAr’s body is melting. rAmAnujar in SaraNAgathi gadhyam 12 says “bhagavath svarUpa thirOdhANakarIm” – the body hides the basic nature of bhagavAn. Such a body, which hides emperumAn’s svarUpam is now melting after seeing his divine form. brahma sUthram 3.2.5 says “dhEhayOgAdhvA sO’pi” – the reason for chEthana’s svarUpam being hidden is because of its connection with the( gross and subtle forms of) the body. Thus, the body which is supposed to hide the knowledge of AthmA, is not only enjoying the divine form of emperumAn but is melting as a result of that joy. When samsAris who came with AzhwAr to worship periya perumAL said that their bodies are not melting, AzhwAr responds enakku urugumAlO – see, it is melting for me.

enseygEn ulagaththIrE – looking at the samsAris who, without showing any difference, are leaving in a firm manner after looking at the beauty of periya perumAL, AzhwAr asks them “will you not tell me the way to be steady like yourselves?” He cannot ask the other AzhwArs for a remedy as they too are like him when it comes to having dharSan of periya perumAL (they are also like a leaking boat which sinks along with another boat which came to its rescue since the second boat had a bigger hole). He cannot ask this of periya perumAL as it will expose his weakness to the person who is the reason for his discomposure. It may also be the reason for periya perumAL to feel proud that “I have been able to conquer him” Hence he is asking the samsAris who are so steady even after seeing the wonderful form of periya perumAL “you people are keeping your body so taut as if affected by rheumatism. Why don’t you give me a little bit of the medicine that you are taking [so that I will also be steady like you all]?”

We shall now move on to the 20th pAsuram.

adiyEn krishNa ramanuja dasan

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Arththi prabandham – 26

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ramanuja_vaibhavam_8_per

Introduction

In this pAsuram maNavALa mAmunigaL, who knows the heart of SrI rAmAnuja and speaks on his behalf. maNavALa mAmunigaL knows what SrI rAmAnuja is thinking and pours it in this pAsuram. He concludes with the request to SrI rAmAnuja about quickly granting him the ascendancy to paramapadham. SrI rAmAnuja is thinking “This person maNavALa mAmunigaL has committed lots of sins right from the day he came to me. If not for me, will there be any other person who can protect him in spite of his huge repository of sins? There might not be any one and so we should protect him”. This thought of SrI rAmAnuja is what maNavALa mAmunigaL is reproducing in this pAsuram as if it is coming from his own heart. maNavALa mAmunigaL, in continuation says who other than SrI rAmAnuja could protect him, being the only refuge for all people without any shelter whatsoever. Can the ever compassionate people that include the likes of periya perumAL protect me? maNavALa mAmunigaL says that it was SrI rAmAnuja who kindled the desire to go to the ultimate destination of paramapdham. Hence, he requests that it has to be SrI rAmAnuja who needs to ensure that he reaches there. In addition to it, maNavALa mAmunigaL says that it is SrI rAmAnuja’s thought that he ought to protect him from those innumerable sins that he commits daily. maNavALa mAmunigaL believes that it is not periya perumAL etc who are trying to protect maNavALa mAmunigaL, instead it is SrI rAmAnuja who is pining to save him from all sorts of sins and no one else”.

pAsuram 26

thennarangarkkAmO? dhEviyargatkAmO?
sEnaiyarkOn mudhalAna sUriyargatkAmO?
manniyasIr mARan aruLmAri thamakkAmO?
maRRUm uLLa dhEsigargaL thangaLukkumAmO?
ennudaiya pizhai poRukka yAvarukku mudiyum?
ethirAsA unakku anRi yAn oruvarukku AgEn
un aruLAl enakku ruchi thannaiyum uNdAkki
oLivisumbil adiyEnai oruppaduththu viraindhE!!!

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Word-by-Word Meanings

ethirAsA – Oh emperumAnArE!!!
thennarangarkkAmO? (To forgive my sins) will periya perumAL be capable to do it? or
dhEviyargatkAmO? – will the divine consorts including the likes of periya pirAtti be capable to do it? or
sEnaiyarkOn mudhalAna sUriyargatkAmO? – will the nithyasUris starting from sEnApathiyAzhvAn be capable to do it? or
manniya sIr – the one, who, forever has the auspicious qualities of vAthsalyam etc towards devotees of the Lord
mARan – and is known by the name of nammAzhvAr, would he be capable to do it? or
aruLmAri thamakkAmO? – will thirumangai AzhvAr who showers compassion towards all chEthanas, be capable to do it? or
maRRUm uLLa – will any other
dhEsigargaL – AchAryas starting from nAthamunigaL,
thangaLukkumAmO? – will they be able to do it?
yAvarukku mudiyum? – Who can
pizhai poRukka – forgive the sins
ennudaiya – that I committed?
yAn – I
oruvarukku AgEn – will not be a servant to anyone else
unakku anRi – except you.
un aruLAl – With your grace, you
ruchi thannaiyum uNdAkki – have instilled the desire in prApyam (paramapadham)
enakku – in me
oruppaduththu adiyEnai – (you) should make me reach the
oLivisumbil – bright and resplendent paramapadham.
E – (at the end of viraindhu) – is a suffix added for the sake of completion.

Simple Translation

maNavALa mAmunigaL talks about the cream of cream people including the likes of periya perumAL, HIS divine consorts, nithyasUris, AzhvArs and other AchAryas except SrI rAmAnuja. He says that none of them has the means to protect him and thereby forgive his sins. Only SrI rAmAnuja has the capability and compassion to do so. maNavALa mAmunigaL explains this thought of SrI rAmAnuja, concluding by requesting SrI rAmAnuja to take him to paramapadham and be one among the people there.

Explanation

maNavALa mAmunigaL says “Oh! The leader of yathIs!!! Even the omnipotent Lord who knows everything without the help of anything or anyone, cannot fathom the sins that I have committed. Is there any one who is capable of forgiving my sins? Will the periya perumAL, who is described by the phrases, “dhOshAyadhyabhithasyasyAth” and “en adiyAr adhu seyyAr seydhArEl nanRu seydhAr (periyAzhvAr thirumozhi 4.9.2)” be able to forgive my sins? My sins will test even HIS patience. Will, the set of pirAttis starting from periya pirAtti, who is described as “nakaschin naparAdhyathi (srIrAmAyaNam)” and “kimEthan nirdhOsha:  ihajagathi (SrI guNa rathna kOsam)”, be able to patiently forgive my sins? Will, the nithyasUris, starting from the likes of sEnApathiyAzhvAn etc. who have yearned and got the eternal service of periya perumAL and HIS pirAttis, be capable of forgiving my sins? All these nithyasUris are one and the same when it comes to doing eternal service to perumAL and pirAtti, as shown by “asmAbhis thulyObhavathu”. They are the people who talked about prapaththi in “vishvaksEna samhithai” and “vihakEndhra samhithai”. Will any of those nithyasUris, be able to forgive my sins? Will nammAzhvAr, who, forever, is replete with auspicious qualities of vAthsalyam to devotees, and who stands by it as revealed by the phrase “payananRAgilum pAngallarAgilum seyal nanRAgaththiruthip paNikoLvAn (kaNNinun chiruth thAmbu 10)”, be capable of forgiving my sins”? Will thirumangai AzhvAr, who showers his choicest blessings on all chEthanas (anything with consciousness), be capable of forgiving my sins? Will it be possible for all krupAmAthra prasannAchAryas, who are recipients of AzhvAr’s blessings, starting from nAdhamunigaL, yAmunamuni and the like, to forgive my sins? Except for you, SrI rAmAnuja, who bears and forgives any sin patiently, will any one of the aforementioned elite people be able to forgive my sins at all? It is not at all possible for them to forgive my sins. Hence, going by the phrase that describe you as “nigarinRi ninRavennIsadhaikku nin aruLingaNanRip pugalonRumillai (rAmAnusa nURRanthAdhi 48)”, you are verily the ocean of compassion and the one who forgives and protects everyone with the huge baggage of sins anyone may have. So, it is only appropriate for me to say that I belong to you and to no one else”.

maNavALa mAmunigaL continues, “It is because of your blessings that,  the surrender unto your lotus feet, was possible. Likewise, after surrender, it is because of your blessings again that I got interest in reaching the ultimate destination (prApyam). I request you to take me to paramapdham that is described as “sudaroLiyAi ninRa thannudaichOdhi (thiruvAimozhi 3.10.5)” and “theLivisumbu (thiruvAimozhi 9.7.5)” and make me one among them there. Without making me an outcast from those people in paramapdham, as described by the phrase “anguRREn allEn (thiruvAimozhi 5.7.2)”, I request you to quickly give me ascendancy to paramapadham.  The word “unakkanRi” (except for you) can be connected with both “thennarangar…..ethirAsa” and “yAn oruvarukku AgEn”. (This would convey the meaning that except SrI rAmAnuja no one is capable of forgiving the sins committed by maNavALa mAmunigaL and except SrI rAmAnuja maNavALa mAmunigaL is not for anyone.

The reasons why the aforementioned elite league of people may not be able to completely tolerate, forgive and protect maNavALa mAmunigaL from his sins is explained below. Lord Sriman nArAyaNan is someone who is characterized by the character called total independence without any cause (nirankusasvAthanthriyam). HE can be independent at any time that HE chooses and may punish a person for his sin, as revealed by “kshipAmi” and “nakshamAmi”. The set of pirAttis are described by the phrases “kshAmA lakshmI bhrungIsakala karaNOnmAthanamadhu” and “thimir koNdAL oththu niRkkum (thiruvAimozhi 6.5.2)” mean that they may be overly absorbed with their Lord that they may be resemble a statue. They may not be in a situation to forgive my sins.  When it comes to nithyasUris who are always in the eternal service to the Lord and HIS divine consorts (the set of pirAttis), they would always care for any danger to the Lord and their divine consorts, even it is out of place or out of time. The nithyasUris might be in constant fear of any lurking danger for the Lord and their consorts, as described in “AngaravAram adhu kEttu azhalumizhum (nAnmugan thiruvandhAdhi 10)”. Hence, they may not be able to protect / forgive the sins of maNavALa mAmunigaL. Next up are AzhvArs who always yearn for the kainkaryam at the lotus feet of the Lord and pirAttis. In doing so, they become ecstatic at times and forget themselves owing to their great bhakthi (devotion) to the Lord and His consorts.  The AzhvArs are epitome of bhakthi as described by the phrases “sindhai kalangi thirumAL enRazhaippan (thiruvAimozhi 9.8.10)”, “unnaikANum avAvil vIzhndhu (thiruvAimozhi 5.7.2)”, “unnaikkANum Asai ennum kadalil vIzhndhu (periya thirumozhi 4.9.3)” and “bhakthi pAravashyaththAle prapannargaL AzvhArgaL (SrI vachana bhUshaNam 43)”. Hence, they may not be capable of forgiving me and my sins. Lastly, the group of mumukshUs (those who have the interest in attaining mOksham or paramapdham) are people who follows the code of conduct (the do’s and don’t’s) as long as they are in a body. Till their mortal coils falls on the ground, they are supposed to yearn about mOksham  and supposed to be doing that at all time. Hence, they are not entitled this job of advising other people, forgiving others sins etc.  However, SrI rAmAnuja is beyond these limitations of others when it comes to protecting someone from their sins. He is someone who, looks at the misfortune of samsAris, and protects them, even if it means to finish himself. He does not look at their knowledge or lack of it. He protects them and forgives all sorts of sins that one may have committed. In addition to doing this, he makes sure that he gets the character of singing mangaLAsAsaNam to the Lord as per “ALumALar engiRavanudaiya thanimai thIrumpadi (thiruvAimozhi 8.3.3)”. So he is the one who rectifies a person that were deemed as “cannot be reformed” as per the phrase “adhu thiruthalAvadhE (periya thiruvandhAdhi 25)”. Eventually he ensures that that is person does eternal service at the Lord srIman nArAyaNan who is described as “thirumagaL kElvan”. thiruvarangaththu amudhanAr also sang about this in “maruL koNdiLaikkum namakku nenjE irAmAnusan seyyum sEmangaL maRRuLAr tharamO (irAmAnusa nURRandhAdhi  39)” in this regard.

Translation by santhAna rAmAnuja dhAsan

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