rAmAnusa nURRanthAdhi – 62

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

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is divining about reaching the goal due to breaking his connection with his karmas.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr divined about how emperumAnAr who possesses all the auspicious qualities had searched for him to get him, and about how after voluntarily getting him to be his servant, his auspicious qualities had attained meaning/brightness; in this pAsuram – Instead of those who say ‘we don’t have subservience to emperumAnAr, nor do we have subservience to his disciples’ and so are bad and having cold heart, amudhanAr considers those who are the opposite of them, and divines about his reaching the goal due to connection with such noble ones.

irundhEn iru vinaip pAsam kazhaRRi inRi yAniRaiyum
varundhEn ini em irAmAnusan mannu mA malarththAL
porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyA
perum thEvaraip paravum periyOr tham kazhal pidiththE                 62

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Word by word meaning (given by maNavALa mAmunigaL)

em – head of our clan
iraAmAnusan – emperumAnAr’s
mannu – well set matching each other
mA – most worshippable
malar – and most enjoyable
thAL – divine feet
porundhA – not joining
nilay udai  – in the state of
punmayinOrkku – ones having the bad nature
onRum – at any place
nanmai seyyA – do any good things
perum thEvarai – SrIvaishNavas who are equivalent to the lord
paravum – losing to their nature and praising them
periyOr – those having great glories
kazhal pidiththu – surrendering to the divine feet of ,
inRu – today
iru – being in two ways based on good and bad deeds
vinaip pAsam kazhaRRi – got liberated from the ties of karmas
irundhEn – thus achieving the objective and being ardent;
yAn – I who was being like this
ini – here after
iRaiyum – even a little bit
varundhEn – not be involved in sorrows.

Only if there is karmam remaining will there be any sorrow – is the thought here.

Also, for porundhA, etc., it can be explained as follows. To those who are present with the thought they would not reach the divine feet of emperumAnAr, I would not do any favor even if they showed thousand farms of teeth – would be the stand of the periya perumAL the almighty; kUraththAzhvAn losing to such nature of emperumAn had done praises to Him; reaching such divine feet of kUraththAzhvAn whose glory is beyond words – then inRu  – iru vinaip pAsam kazhaRRi irundhEn – then today I am doing well having broken from ties of karmas.

There are those who recite it as ‘perum thEvanai”.

When recited as ‘punmaiyinOrkku enRum nanmai seyyA’, – it shall mean that he/they would not do any good at any day (to such lowly people).

punmaiyinOr – is – those having such inferior character/thoughts.  punmai – wrong/evil/disservice.

By thamizh grammar, inRu + yAn  shall be written as inRiyAn (and recited so as well).

vyAkyAnam

em irAmAnusan – As said in ‘thasmin rAmAnujAryE gururithisapthapAthi’ , and, ‘SrImath gurUNAm kulamithamakilam thasya nAthasya SEsha:’, the lord of SrIvaishNavas that is emperumAnAr – his –

mannu mAmalarth thAL – mannu -> it is being steadfast and unwavering in the protection of those who have surrendered to one’s divine feet. Like saying ‘thiN kazhal’.

Greatness of flower is its having the qualities like radiance, tenderness, fragrance, purity etc.. The divine feet that are similarly pure and enjoyable. The divine feet that are praised as ‘seerArum ethirAsar thiruvadigaL’, and ‘azhagArum ethirAsar adi iNaigaL’.

porundhA nilaiyudaip punmaiyinOrkku – Being idiotic like fist of monkey and not come and surrender, such lowly ones having bad nature;

onRum nanmai seyyA – Not doing even a little good for such people

perum thEvarai –  thEvar: brahmA, rudhran et al.  perum thEvar:  are nithyasUris as said in ‘yathra pUrvE sAdhyAssanthi dhEvA:’. dhivyasUris having such nature;

paravum periyOr tham – The noble ones who at all times and in all ways be praising those and as mentioned in the Slokam of ‘mAthA pithA uvathaya:’, and the SlOkam of ‘bhUtham saraScha’.

periyOr – Greatness is due to knowledge, so greatness is mainly based on knowledge (gyAna pradhAnam).

kuraththazhvan_mudhaliyandan_and_devotes_0181periyOr

One who is beyond words that is kUraththAzhvAn, his and such noble ones –

kazhal pidiththu – divine feet to be surrendered to.

irAmAnusan mannu mA malarth thAL porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyA perum thEvar’ ­  – could be said as periya perumAL (He would not do any thing good for those who do not wish to surrender to emperumAnAr), and in that case, ‘paravum periyOr’  would be about parAnkuSa, parakAlan, et al.

Or, ‘perum thEvar’ can be applied to refer to emperumAnAr, and ‘paravum periyOr kazhal pidiththu’  to – being in the steadfastness of being servant to series of servants to the last level of them;

When recited as ‘punmaiyinOrkku enRum nanami seyyA’ , it shall mean to say – not helping at any time.

punmaiyinOr – is – those having such inferior character/thoughts.  punmai – wrong/evil/disservice.

After it is in this way –

irundhEn iru vinaip pAsam kazhaRRi – I am in the state of having crossed the ties that are hindrance to reaching the goal, the ties related to two types based on good and bad deeds;  since these are reasons for attachments,  they are referred as hindrance to reaching the goal;

What is to be reached is what He said as ‘sarva pApEbhyO mOkshayishyAmi’.

inRiyAn iRaiyum varundhEn ini – now I shall not suffer even for a second due to the sadness of material world (samsAram).

It concludes that as said in ‘athraiva SrIrangE sukhamAsva’ the harshness of samsAram shall not affect me even for a second, and shall be with the happy tasteful experience.

 

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

irundhEn –  after reaching the divine feet of devotees of emperumAnAr, I reached my destiny; so I don’t have to do anything more; I have completed what I have to do (in this world). So I can be ‘mAsucha:’ (without any worries).

kazhaRRi –  implies easily untied the karmas; this was possible because of surrendering to the divine feet of devotees of emperumAnAr; this is because emperumAn does everything as per the wishes of such noble ones – so it is very easy to remove the ties of karmas if one reaches such noble ones.

em irAmAnsan kazhal pidiththu –  The noble ones would not help in any way to the lowly ones who are against surrendering to emperumAnAr’s divine feet  – this is not because those noble ones are not kind – The good help that they can do is to show emperumAnAr’s divine feet as the destiny; if those lowly ones would not learn and follow that, then the noble ones cannot help them.

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