rAmAnusa nURRanthAdhi – 57

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

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Introduction (given by maNavALa mAmunigaL)

When asked “Why say ‘ini en vAkku uraiyAdhu, en manam ninaiyAdhu’? Since the place is this material world, would you not be affected by ignorance?”, amudhanAr replies – after adiyEn got emperumAnAr in this world, adiyEn would not be without discernment, not be ignorant, and not pay attention to lowly things.

Introduction (given by piLLailOkam jIyar)

When asked “You said ‘ini en vAkku uraiyAdhu, en manam ninaiyAdhu ini maRRonRaiyE’  (hereafter my speech would not say and my mind would not think about – other things than emperumAnAr related), but in this world that creates darkness (ignorance) in us, and in this day and age, will this mindset stay strong? As said in ‘chanchalam hi mana:’ – mind would not stay with one thing at all times, isn’t it? So, what if at some other time your mind deviates and creates ignorance?”.

To those who asked this, amudhanAr replies – What you said (about this world) is the truth. But unlike the days I lost earlier, today is not such a day – I reached emperumAnAr who is praised about his greatness by those who are the most desired by prapannas, that is, those who follow the way of SaraNAgathi thapas which is the most distinguished of the thapas, who (emperumAnAr) think(s) as their(his) relatives only those who due to their absolute devotion consider subservience towards the most enjoyable divine feet of SrI ranganAthan only as their ultimate destiny; given so, I am not seeing in me the ignorance that desires anything without distinguishing what is to be gained and not gained.

maRRoru pERu madhiyAdhu arangan malar adikku AL
uRRavarE thanakku uRRavarAk koLLum uththamanai
naRRavar pORRum irAmAnusanai in nAnilaththE
peRRanan peRRa pin maRRaRiyEn oru pEdhaimaiyE             57


Word by word meaning (given by maNavALa mAmunigaL)

koLLum – One(s) who consider(s)
thanakku uRRavarA – as their(his) relation, only the ones who
madhiyAdhu maRRoru pERu – do not consider other benefits/goals as having any significance
AL uRRavarE – but who consider as the destiny and so are immersed in
arangan – periya perumAL’s
malar adikku – divine feet whose enjoyability is unsurpassed;
uththamanai – such most distinguished one(s) (such emperumAnAr),
nal thavar – those who follow most distinguished thapas, SaraNAgathi
which among all the thapas is the one that is very easy, which does not delay its fruits, and which is congruent to the true nature (of AthmA),
pORRum – (such people) would talk about and praise the greatness
irAmAnusanai – of (such) emperumAnAr;
peRRanan –  I got him
in nAnilaththE – in this world;
peRRa pin – after getting him,
maRRu – other than him
oru pEdhaimai aRiyEn – I have not seen the ignorance of falling on whatever is seen without distinguishing between what is to be gained and what is not to be gained;

So it implies that it would not be possible for such ignorance to happen in the future as well.


maRRoru pEru madhiyAdhu – As said in ‘namAm dhushkruthi nO mUdA: prapadhyanthE naRAdhamA:- mAyayApahrutha gyAnA: Asureem bhAvamASrithA: [Sri bhagavath gIthA]’ (four types of people who do not come to me – the ignorant, the lowly ones among humans who have gained some knowledge (of ithihAsa purANam),  one who lets others change his true learning (though have learned vEdhas), and ones who are against me even after knowing well (though have learned the meanings of vEdhas too, but they are those like hiraNyan, rAvaNan)),

kalau jagathpathim vishNum sarva SrashtAram eeSvaram, nArchayishyanthi maithrEya pAshaNdOpahatha janA: – kAmaisthaisthai: apahrutha gyAnA: prapadhyanthE anya dhEvathA: [SrIvishNu purANam, Sri parASara bhagavAn saying to maithrEyar]’  (In kali yugam there would be less people who worship the lord of the world, the one who is present everywhere, one who is the creator, and the one who controls everything (that is emperumAn), they would get their knowledge stolen, and more people would go after demi gods) ;

– such words which instructed us about what to avoid, in such a way having clarity of mind based on the advise of such noble ones,

(now talks about what are to be followed):

and as said in ‘ananyAS chinthayanthOmAm’ (does not think about anything else than me), and,

vyavasAyAthmikA bhudhdhi: EkEha kuru nandhana – ‘mayichAnanyayO kEnabhakthiravyabhichAriNee’  [SrI bhagavath gIthA] (Oh arjuna! do the acts only for seeing the true self of AthmA (Athma sAkshAthkaram) (and not for getting any other benefit, etc.)),

and so they are followers of Him only, and

as said in ‘EkAntheethu viniSchithya dhEvathA vishayAntharai: – bhakthyupAyam samam krishNa prApthau krishNaika sAdhana: (~ Who is devoted only to me is sure of who is to be worshipped, and they don’t think of other means than krishNan and other destiny than krishNan),

not thinking about other dhEvathAs, other manthrams, or other benefits/goals – due to such extreme devotion;

arangan malar adikkuAs said in ‘rangam rangamithi brUyAth yOjanAnAm Sathairapi-muchyathE sarva pApEbhyO vishNulOkam sagachchathi  (how much ever far away you may be, if you say rangam rangam, you will be relieved of all the sins and will go directly to vishNu lOkam) – idhamhi rangam thyajathAm ihAngam [Adhi Sankara’s words] (if one sheds his body in this rangam, he would not be born again; if at all born, it would be in SrIvaikuNtam) ,

having such most famous SrIrangam as His place of stay, and having that itself as His identity, such SrIranganAthan – His divine feet that is as said in

sarvE vEdhA yath padham Amananthi’ (the divine feet which all the vEdhas talk about), and ‘vishNO:padhE paramE madhva uthsa:’ (honey flowing from vishNu’s noble divine feet), and

gadhApunaSSanka radhAnga kalpaka dhvajAravindhAnkuSa vajra lAnchanam – thrivikrama thvath charaNAmbhuja dhvayam madheeya mUrdhAnam alankarishyathi [AlavandhAr’s words](~with the various auspicious symbols in your divine feet, when are you going to decorate my head with your two divine feet?),

 and, ‘kathAham bhagavath pAdhAmbujadhvayam SirasA sangrahishyAmi [emperumAnAr’s words] (when will I have the two divine feet of emperumAn in my head?),

that is, the divine feet are fully talked about in the words of vEdhAntham, and eternal unparalleled enjoyment, are of all-defining qualities about his supremacy, which is worshiped for getting those feet, which is delicate like flower petals, and makes those who worship it to be devoted to only that – to such divine feet.

AL uRRavarE – As said in ‘dhAsOham vAsudhEvasya’ (I am a servant of vAsudhEvan’s divine feet),  ‘lakshmI bharthu: naraharithanOrdh dhAsa dhAsasya dhAsa:’ (my subservience is to do services to the divine feet of the husband of lakshmI), and, ‘pon Azhikkai en ammAn neekkamilA adiyAr [thiruvAimozhi – 8.10.10]’, they involve in pure services, and as said in ‘mugil vaNNan adiyai adaindhu aruL sUdi uyndhavan’, and, ‘AdhalAl vandhu un adi iNai adaindhEn aNi pozhil thiruvarangaththu ammAnE’, those who are devoted to such divine feet as the utmost destiny, that is, those from parAnkusa (nammAzhvAr), parakAla (thirumangai AzhvAr) – considering only them as –

thanakku uRRavarAk koLLum – As said in ‘bhAndhavA vishNu bhakthAScha’, and, ‘mAthA pithA yuvathayas thanayA vibhUthis sarvam’, thinking of the AzhvArs as their (his (emperumAnAr’s)) mother, father, and all kinds of relations;

uththamanai – being the most noble among the ones mentioned above (emperumAn, AzhvArs, and others); being as AchAryar; (this can be adjective for the noble ones who consider only those who are devoted to arangan, or it can be adjective for emperumAnAr (which is the preferred meaning));

nal thavar pORRum – thavam – thapas (karma/gyAna/bhakthi yOgam);  nal thavam – most distinguished thapas (SaraNAgathi);

as said in ‘thasmAth nyAsamEshAm thapasAm athirikthamAhu: [samhithai words](nyAsam (SaraNAgathi) is the noblest of the thapas),

 and in ‘sathkarma nirathASSudhdhA: sAnkyayOgavidhasthadhA – nArhanthi SaraNa: thasyakalAm kOti thameemabhi’ (the pure ones who are interested in good karmas, and who do know sAnkyam yOgam,etc., they understand that those ways do not equal even in a small way to SaraNAgathi),

SaraNAgathi is glorified by Sruthi smruthi, and when advising arjunan about the means for liberation (mOksham), at first as He talked about other forms that are karma yOga, gyAna yOga, bhakthi yOga, avathAra rahasya (secret regarding His way of incarnations), purushOththama vidhyai (knowing Him as the most noble), nAma sankeerththanam (singing His names), then He addressed him who was filled with sorrow (after hearing these as these were very difficult/unsure), to remove that sorrow He had advised him about this meaning, which is easy, gives results sooner, and which is as per the true nature of Athma, and most distinguished one, that is, the surrendering (SaraNAgathi dharmam) to Him, which, the noble ones like AzhvAn, ANdANpiLLAn, embAr, kidAmbi AchchAn were fully interested in – for the lifting up of such noble ones and the people of the world, emperumAnAr incarnated;

emperumanar_with_sishyasemperumAnAr kAlakshEpa gOshti

– and emperumAnAr is such that they understand such greatness of him, and praise him in many ways as –

nachEth rAmAnujEthyEshA chathurA chathuraksharee | kAmavasthAm prapadhyanthE janthavOhanthamAdhrucha:’ (~ emperumAnAr incarnated to lift us who were immersed in this world; his name would save even the worms like me);

and, ‘puNyAmbOjavikAsAya pApadhvAnthakshayAyacha | SrImAn Avira bhUthbhUmau rAmAnuja dhivAkara:’ (for the knowledge of jeevAthmAs to flourish, for the effects of our evil deeds to be destroyed, the one having the wealth of SrIvaishNavam appeared in this world, that is the sun rAmAnujar),

and, ‘thruNeekrudha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja  padhAmbOja samASrayaNa sAlina:’ (those who have surrendered to emperumAn would consider even the world of brahmA as insignificant),

and ‘sathyam sathyam punassathyam yathirAjO  jagath guru:  – sa Eva sarva lOkAnAm udhdharththA nAthrasamsaya:’ (it is the truth, it is the truth, it is the truth that I am saying, it is emperumAnAr who is the guru for the world; he is the one who lifts us up from this material world –there is no doubt in this),

and, ‘kudhurshti guhanAmukE nibathitha: parabrahmaNa: karagrahavichakshaNO jayathi lakshmaNOyam muni: [vEdhAnthAchAryar] (The other philosophies pushed emperumAn fully into cave; the one who lifted out that parabrahmam is the one having smartness, that is emperumAnAr),

and, ‘shrudhyagravEdhya nija dhivya guNasvarUpa prathyakshathAm upagathasthviha rangarAja: – vasyassadhA bhavathithE yathirAja thamAssakthas svakeeya jana pApavimOchanEthvam [yathirAja vimSathi 17] (vEdhas and upanishads are where one looks for about emperumAn; He came directly for us to see – as rangarAjan; that rangarAjan has given Him to you rAmAnjujA! You have the power to remove the sins of your devotees.), and, ‘vAzhi ethirAsan vAzhi ethirAsan’ (long live emperumAnAr, long live emperumAnAr);

irAmAnusanai – (they praise such) emperumAnAr,

in nAnilaththE – in this world that creates darkeness (ignorance about the truth regarding AthmAs, paramAthmA, the relationships among them, etc);

peRRanan – got such emperumAnAr; like how one who would be very happy to see an oasis in the desert where there is no shade or water, amudhanAr is being happy to get the matter that liberates him;

peRRa pin maRRu aRiyEn oru pEdhaimaiyE – ones that had been there with me from time eternal – that of confusing my body as AthmA, thinking that I am independent, serving others, considering other things as the means –  I do not know where all these have gone and got decimated after I surrendered to emperumAnAr.

maRRu aRiyEn oru pEdhaimaiyE – That ignorance is not being felt by my mind; it is not seen by my eyes;   that is, the ignorance which without discerning appropriate and inappropriate ones, seeing anything and falling for it, such ignorance has gone without trace;

As said in ‘thyajapata dhUratharENathAnapApAn’, ignorance has gone far off and got removed – is the conclusion.

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

maRRoru pERu(m) – anything other than service to the divine feet of periya perumAL at SrIrangam; that includes subservience to para vAsudhEvan at SrI vaikuNtam – even that is not considered as anything by these noble ones; in the vyAkyAnam of nAchchiyAr thirumozhi – nallArgaL vAzhum naLir aranga nAgaNaiyAn [nAchchiyAr thirumozhi – 11.5], it is explained as – ‘those who live in that place (SrIrangam) would shiver with fear thinking what to do if they get parama padham’.

malar adikku AL uRRavarE – those who live by dhvayam

peRRanan peRRa pin –  repeating that word shows how amudhanAr is grateful that he got the benefit that is so very noble  – that is, the divine feet of emperumAnAr;

pEdhaimaiyE – Since ignorance got destroyed without trace and cannot be found, hereafter it cannot show itself, is the meaning.

Inner meaning is that like how the greatness of emperumAnAr changed him, it also changed the world that usually creates ignorance.

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