SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction (given by maNavALa mAmunigaL)
In the previous pAsuram – amudhanAr was being proud about thinking about his love towards those who have surrendered to emperumAnAr’s divine feet; (in this pAsuram) he thinks about how emperumAnAr, more than eeSvaran, had helped him, and becomes happy about it.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram, amudhanAr divined about the greatness of his love towards auspicious qualities of the noble ones who reached emperumAnAr’s divine feet; in this pAsuram amudhanAr says – during the time of total annihilation, seeing the state of sentient not having faculties of the body, senses, and mind, for me who was like that, without requiring my asking, periya perumAL voluntarily due to His extreme kindness gave me the body and senses; He created me but at the same time did not relieve me from this material world and include me in His divine feet; such hard to attain ones, now emperumAnAr who is our father, gave His divine feet to me as means and destiny, and now he has lifted me up from this material world (samsAram).
sindhaiyinOdu karaNangaL yAvum sithaindhu munnAL
anthamuRRu Azhndhadhu kaNdu avai enRanakku anRu aruLAl
thanda aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE – 69
Word by word meaning (given by maNavALa mAmunigaL)
mun nAL – before the time of (Him) creating,
sindhaiyinOdu – along with the main faculty that is – mind,
karaNangaL yAvum – all the faculties/senses
sithaindhu – (had) destructed,
anthamuRRu – and got annihilated
Azhndhadhu – and became ineffective without any difference from non-sentient,
kaNdu – seeing such state,
anRu – at that time,
aranganum – periya perumAL,
aruLAl thandha – gave, only due to his kindness,
avai – those faculties/senses
en thanakku – to me who is like a non-sentient
as said in ‘karaNakaLEbarair gatayithum dhayamAnamanA:’ (by His kind mind, He gave faculties/senses to the sentient); unlike how He gave faculties/senses,
than charaN thandhilan – He did not give His divine feet;
irAmAnusan – (but) emperumAnAr,
endhai – as a father for me
vandhu – came and
as (amudhanAr) said in ‘arangan seyya thAL iNaiyOdu ArththAn’, (got me to the beautiful divine feet of arangan emperumAn)
thAn – he (is the one who)
adhu thandhu – gave those divine feet (of emperumAn) (to me, and)
inRu eduththanan – he took out
ennai – me who was drowning in the sea of material world
Oh! what a help this is! – is the thought.
sindhaiyinOdu karaNangaL yAvum sithaindhu – As said in ‘manashshashtEndhiriyANi’, since mind (manas) is main among the senses, and since those senses would not be able carry out their activities without the help of mind, specifying mind here is representative of all the other ten senses/faculties.
In this way, during the time of annihilation (praLayam) all the eleven senses together got destroyed to the state of subtle form (sUkshma avasthai), as per the ways said starting from ‘pruthivi apsu leeyathE’, to ‘thama:parEdhEva Ekee bhavathi’ (states of matter getting destroyed and finally reaching emperumAn in subtle form);
antham uRRu Azhndhadhu – everything got destroyed and was without being any different from non-sentient, during such state,
munnAL – before the time of creation,
kaNdu – As said in ‘thadhaikshatha bahusyAm prajAyEyEthi’, (~I shall become many) and, ‘karaNakaLEbarair gatayithum dhayamAnamanA:’ (due to His own kindness gave the faculties), – without requiring my asking, with His own kindness, He gave those senses/faculties to become helpers to Him, and ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhithum, pUrvamEvakruthA brahman hastha pAdhAdhi samyuthA’ (~earlier, brahmam gave me senses in all diverse forms, they are for me to present them to His divine feet) – for serving to His divine feet,
avai – those – that is, mind, along with other senses/faculties
anRu – during the time of creation
enthanukku aruLAl – voluntarily gave me the faculties/senses,
aranganum – such (kind) emperumAn – is it possible to justify that as He stays away, He stay put and not hear me when calling Him due to sufferings of material world? is it possible to justify that He is busy due to some other business? He is ever present in the place where I have been born; He is enthusiastic to protect every one and so is present here with his hand showing protection; such emperumAn –
Sources of karaNam and charaNam
than charaN – As said in ‘sarvE vEdhA: yathpadhamAmananthi’, ‘vishNO:padhE paramEmadhva uthsa:’, ‘dhanammadheeyam thava pAdha pankajam’, ‘kadhA:punaSSanka radhAnga kalpaka dhvajAravindhAnkuSa vajra lAnchanam’, ‘thrivikrama thvachcharaNAmbuja dhvayam madheeya mUrdhdhAnam alankarishyathi’, ‘kadhAham bhagavath pAdhAmbuja dhvayam SirasA dhArayishyAmi’, ‘Ethathadh dhEhAvasAnEmAm thvath pAdham prApayasvayam’, (~all vEdhas which praise emperumAn’s divine feet/divine place’, ‘nectar flows from vishNu’s divine feet’, ‘our wealth is your divine lotus feet’, ‘you divine feet identified in various ways, which spanned the worlds, when are you going to decorate my head with those divine feet’, ‘when will I carry those divine feet on my head’, ‘when this body falls on earth, please give your divine feet’)
to His divine lotus feet, for removing from the material world,
thandhilan – (He) did not accept me into (His divine lotus feet);
That is, seeing my eternal karmas, when seeing me first, in the form of His willed decision He was engaged in His punishing ways that ties us in this material world;
As said in ‘Evam samskruthi chakrasthE brAmya mANE sva karmabhi:’ (~due to one’s deeds (karmas) he is put in to the wheel of life in material world), and, ‘samsArArNava magnAnAm vishayAkrAntha chEthasAm’ (who are drowned in the material world who are immersed in affinity towards things of (im)material world),
and ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdhaba SAlinee (the shadows under trees being my interest, but covered by darnkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha: (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArththam avasan nAngamakshamam – ksheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) , “avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi – bhagavan pavadhurdhdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time)
I was drowned in such material world (samsAram);
endhai irAmAnusan – As said in ‘sahi vidhAyathastham janayathi thachchrEshtam janma’ (Among the two births, those of body and knowledge, AchAryan, who gave best birth that is knowledge should be said as father), and, ‘anRu nAn piRandhilEn piRandha pin maRandhilEn [thiruchchandha viruththam]’ (~ I was not born at that time when my body was born; I was actually born only when I got knowledge and I have not forgotten you after that birth), and ‘asthi brahmEthi chEthvEdha, santhamEnamthathOvidhu:’ (who gets the knowledge that brahmam exists, is the one who gets liberation), (thus these three pramANams say that AchAryan is the noble father, between two births the second one of knowledge is noble, and knowing emperumAn through such knowledge gives us liberation);
What is it (that he gave) – emperumAnAr, as father, gave that which is said as ‘nArAyaNa charaNau’ (divine feet of emperumAn).
inRu vandhu – in such time, incarnated in SrIperumbUthUr, got divine favour of dhEvarajan at the city of kAnchee, and came searching to place I was in, due to taking me up on his own (paragatha sveekAram), and accepted me,
thAn adhu thandhu – unlike as said in ‘yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA]’ ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), when I had not approached and prayed, he himself, voluntarily, gave those divine feet as the means and destiny (the knowledge that His divine feet is the means and destiny) – which was not possible for even SrI ranganAthan;
ennaiyE eduththanan – the line of thought in amudhanAr’s divine mind is that emperumAnAr lifted up even him!
ennaiyE – the worst sinner, me, even me! I was impossible even for emperumAn who can do anything, and emperumAnAr lifted me up. Did I explain this using meaning that is just hearsay? – (no), I am the example for this;
he uplifted me / saved me, from the sea of this material world;
I saw right in front of my eyes, the meaning of ‘magnAn udhdharathE lOkAn kAruNyAchchAsthra pANinA’ (emperumAn corrects by incarnating and using his weapons (Sasthram); AchAryan corrects by incarnating and using SAsthram);
Thus, he says – I got saved based on my own experience.
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
sindhai … thandhilan – Since all faculties are lost and becomes unable to know the nature of AthmA, amudhanAr says that it gets the end (though AthmA does not have an end). So he is saying that the faculties were lost and got the end (due to that), like saying ‘rained poured and rice grew’.
Instead of saying ‘enakkuth thandha’ (gave to me), he says ‘en thanakkuth thandha’ (~gave to me for me), showing that emperumAn gave the faculties of body to us along with independence to use them as we pleased.
aruLAl – He gave them by Himself; we did not have the knowledge at that time to ask for it.
aranganum than charaN thandhilan – amudhanAr is sad that even though emperumAn gave karaNam (faculties of the body), He did not give charaNam (his divine feet); even though He came to SrIrangam periya kOyil, and waited for everyone to surrender to His divine feet, that is, He came to place I was living in, but did not give His lotus feet to me.
than adhu thandhu .. ennaiyE – arangan did not give me His own divine feet; but emperumAnAr came and gave me arangan’s divine feet. Looks like arangan’s divine feet is owned only by emperumAnAr!
As said in ‘vaSyassadhAbhavathi’ (rangarAjan is always obedient to you ethirAjA!), arangan is so much compliant to emperumAnAr.
vEdhAntha dhEsikan (vEdhAnthAcharyar) says ‘dhaththE rangee nijamapipadham dheSikAdheSa kAngkShee’ (arangan gives his divine feet by looking at the wish of AchAryan).
Like how a father would give wealth to his son without being asked, emperumAnAr gave me as a father, the divine feet of arangan.
Since he was the root of birth of knowledge, emperumAnAr is referred to as father.
Giving divine feet is about giving us the confidence that those divine feet are the means and the rare destiny.
What arangan gave are the faculties/senses which He gave to everyone; whereas what emperumAnAr gave are those given to me for myself the divine feet of arangan.
arangan came to the place I was in but did not give His divine feet; but emperumAnAr came from kAncheepuram to place I was in and took me up like he is the father and saved me by giving arangan’s divine feet.
Since I did not have the association with AchAryan, arangan did not give His divine feet. Now that I got the association of emperumAnAr as AchAryan, I got the divine feet of arangan.
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