rAmAnusa nURRanthAdhi – 50

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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)

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 and nature of emperumAnAr.

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 adiyEfor 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 sindhaiyuLuththamar 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 nadappanaonRalar – 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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