Daily Archives: January 21, 2017

rAmAnusa nURRanthAdhi – 65

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is joyous thinking about how emperumAnAr came here in this way and won those who dismiss or misinterpret vEdhas and thus gave divine knowledge, and is joyous about what were achieved due to that knowledge.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr showed how as emperumAnAr came here the other debaters’ existence was uprooted; in this pAsuram – he talks in many ways about the removal of debaters who dismiss or misinterpret vEdhas, and the enrichment of the people of the world, due to emperumAnAr’s praiseworthy knowledge.

vAzhvu aRRadhu thollai vAdhiyarkku enRum maRaiyavar tham
thAzhvu aRRadhu thavam thAraNi peRRadhu – thaththuva nUl
kUzh aRRadhu kuRRam ellAm pathiththa guNaththinarkku an
nAzh aRRadhu nam irAmAnusan thandha gyAnaththilE                    65


Word by word meaning (given by maNavALa mAmunigaL)

nam – our lord
irAmAnusan – emperumAnAr
thandha – helped by giving
gyAnaththilE – the knowledge; due to that knowledge –
like how where there is grass there would be weed also,
thollai vAdhiyarkku – those who dismiss or misinterpret vEdhas who debate with very old arguments –
vAzhvu aRRadhu – their such existence was done with;
like how after weed is removed the grass would grow up and flourish, because of those other philosophies getting removed,
enRum maRaiyavar tham – at all times, the ones who correctly follow vEdhas (vaidhikas) – their …
thAzhvu aRRadhu – … degradation was removed;
as said in ‘ERRa vallAr thiridhalAl thavam udaiththu ith tharaNi thAnE’, due to the those of other philosophies losing, and with vaidhikas gaining strength and going to places in the world,
thAraNi – earth
thavam peRRadhu – got such fortune;
thaththuva nUl – in the SAsthrams that are based on truth,
kUzh (ellAm) aRRadhu – all doubts were gone;
guNaththinarkku – for those with the nature of
kuRRam ellAm padhiththa  – having all blemishes embedded,
an nAzh aRRadhu – that drawback was removed;

Oh! what wonderful greatness of such knowledge (from emperumAnAr) – is the thought.

gyAnaththilE -> gyAnaththAlE – due to the knowledge;


nam irAmAnsan thandha gynaththilE – emperumAnAr who is the set lord of ours, due to his adherence to his kindness, voluntarily helped by giving the knowledge – due to that knowledge;

gyAnaththilE -> gyAnaththAlE – due to the knowledge;

Now, amudhanAr explains about the result of such knowledge, starting with ‘vAzhvaRRadhu’.

vAdhiyarkku – for the debaters of other philosophies such as Sankara, bhAskara, yAdhava, bhAtta, prabhAkara, baudhdha and chArvAka;

thollai – vAzhvaRRadhu – the wellness/existence of those debaters before emperumAnAr’s incarnation was – while having accepted vEdhas, their ignorance of its meanings and so imagining wrong meanings to it, and authoring some texts, and spreading it among people of the world and taking them in lowly paths, or, superimposing some blemishes on vEdhas and saying that vEdhas are not the authoritative reference – such living of theirs got rooted out after emperumAnAr incarnated and helped with the knowledge;

The word “enRum” (at all times) is adjective to both the phrases (the aforementioned and the one following), by way of kAkAkShi gyAyam (by applying sideways to different contexts (named after how a crow sees sideways)).

enRum – thollai thAzhvu aRRadhu – saying ‘aRRadhu aRRadhu’ (removed, removed) in both the contexts is similar to how it is said in ‘Asu vismarasi dhaththam arthinE ; vismarasi apakruthim parENa yath – kAma vismaraNa Seela leelaya’

(emperumAn forgets (does not keep track of) all the good help/things He gave to everyone;  also He forgets all the mistakes they do against Him; His grace is about His play of forgetting;  (so forgetting is the common theme here));  (in the same way, removing is the common theme as emperumAnAr removed the existence of those other debaters, and removed the difficulties of the vaidhkas); So it is about his ability to do the removal of the unwanted (in both sets of people).

For those who properly follow the four vEdhas, before his incarnation, since those who dismiss or misinterpret vEdhas had spread all over the world, the ways of vEdhas had declined – that decline got removed forever due to emperumAnAr;

emperumAnAr_thondanUr_0001the word “thollai”  (from old/earlier time), is to be applied to the second phrase as well :

thollaiyAna thAzhvu – the decline without any break, from time eternal;

applying the word “thollai”  as adjective to those debaters – those debaters having old arguments;

thAzhvu enRum aRRadhu – hereafter in the future, with no chance of coming back ever, it went away without any trace/scent of it.

In this world when a land owner sets it for growing paddy, where weeds would grow and spread fully and would not allow paddy to raise its head, and then the ones who know how to rectify this would remove those weeds and make the paddy grow,  in the same way, emperumAnAr made the amicable ones who were the target of kindness of emperumAn to flourish at the time when they were downtrodden due to those other debaters.

thavam thAraNi peRRadhu – the earth got the fortune.  Only after saying ‘parithrANaya sadhUnAm vinASaya cha dhushkruthAm [SrI bhagavath gIthA 4.7]’, (for protecting the devotees and to remove the miscreants), did He say ‘dharma samsthApanArthAya’ (and to reestablish the principles of religion (dharmam)). (so after one happened, then the other good thing happens);

After the other debaters had lost and were not found in the world, then the devotees got their troubles removed and they flourished, so, dharmam spread everywhere in the world;

It is said too as – ‘puNyAmbhOja vikAsAya pApadhvAntha kSayAyacha, SrImAnAvira bhUthbhUmau rAmAnuja dhivAkara:.  (rAmAnujan the sun rose in this world for blossoming of knowledge and for removal of sins).

thaththuva nUl kUzh aRRadhu – parAvara thathva  -> para avara thathva -> eeSvaran, and (sentient, non-sentient); vEdham that is in the form of SAsthram, which showed as is about the three – eeSvaran, sentient, and non-sentient, was disturbed by those who misinterpreted vEdhas (saying that these three are one, etc.),  all these days such vEdham was transgressed by many such people,

and now since emperumAnAr divined SrI bAshyam,  as said in ‘yaS Sruthi smruthi sUthrANAm anthar jvaram aSeeSamath’ (words of Sruthi (vEdam) and smrithi (ithihAsam, purANam, SrI bhagavath gIthA etc.)), and sUthram (brahma sUthram), had fever inside (that it would be dismissed/misinterpreted),  and emperumAnAr removed that fever),

emperumAnAr gave the knowledge to the people, and established correct meaning for vEdhas – so the disturbance went away and so the true meaning became bright without any doubts/danger.

having kUzh -> doubts/danger.

Also, due to his teaching, the ones who wished to learn got all doubts cleared in SAsthram that shows truth as is.

kuRRam ellAm padhiththa guNaththinarkku an nAzh aRRadhu –  As said in ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’ (whatever sins are present in every one in the world, I have got multi-fold of those sins embedded in me),

for those having the nature of having all sins spread in them, those sins went extinct due to the establishment of knowledge in them by emperumAnAr.

as said in ‘kshipram bhavathi dharmAthmA SaSvath Santhim ni gachchathi [SrI bhagavath gIthA](blemishes go extinct and you would go towards peace), they got the blemishes in their qualities be removed and became knowledgeable.  nAzh ->  blemishes/sins;

amudhanAr is joyous, thinking – Oh! what greatness this is!

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

thollai vAdhiyarkku – the debaters are of current age, but their arguments have been around for a long time.

thavam thAraNi peRRadhu – as the noble ones got their strength back and went around to all places in the world, the earth got the fortune of touch of their divine feet.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 4.3.1 – kOvai vAyAL

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Full series >> Fourth Centum >> Third decad


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says “Though I did not get to pamper emperumAn to relieve him of his fatigue after defeating enemies of his devotees, survival/sustenance of my heart itself became pampering for him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, AzhwAr looks at emperumAn who destroys the hurdles which stop one from achieving the goal and says “you have my heart as your angarAga (scented cosmetic)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In first pAsuram – AzhwAr says “When the likes of nappinnaip pirAtti, sIthAp pirAtti who is the divine daughter of SrI janakarAja are your most dear lovers, my existence has become everything for you such that you manifest the divine love you have for them, towards me”. Alternatively – same as nanjIyar‘s introduction.


kOvai vAyAL poruttu ERRin eruththam iRuththAy madhiL ilangaik
kOvai vIyach chilai kuniththAy kula nal yAnai marupposiththAy
pUvai vIyA nIr thUvip pOdhAl vaNangEnElum nin
pUvai vIyAm mEnikkup pUsum sAndhu en nenjamE


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

kOvai – reddish like a kOvai fruit (a type of reddish force)
vAyAL poruttu – for nappinnai who has lips
ERRin – bulls’
eruththam – nape (the back of the neck)
iRuththAy – one who broke
madhiL – having forts
ilangai – for lankA
kOvai – rAvaNa who is the kO (ruler)
vIya – to finish
silai – bow
kuniththAy – one who drew
kulam – having high birth (best breed)
nal – having best abilities
yAnai – kuvalayApIda’s
maruppu – tusk
osiththAy – Oh one who (effortlessly) broke!

(in this manner, you who eliminated the hurdles of nappinnai, sIthA, girls of mathurA)
pUvai – flowers
vIyA – inseparable from
nIr – water
thUvi – offering unto you in a disorderly manner (due to love)
pOdhu – at those times
vaNangEnElum – though I did not worship
nin – your
pUvai vIyAm – having the complexion of pUvaippU (a dark-blue coloured flower)
mEnikku – for the divine form
pUsum – qualified to apply
sAndhu – angarAga (scented cosmetic)
en nenjamE – let it be my heart!

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

Oh emperumAn who broke the nape of the bulls for nappinnai who has lips which are reddish like a kOvai fruit, who bent your bow to finish rAvaNa who is the kO (ruler) of lankA which has forts, who (effortlessly) broke the tusk of  kuvalayApIda which is having high birth and best abilities! though I did not worship you (in this manner, you who eliminated the hurdles of nappinnai, sIthA, girls of mathurA) at those times offering flowers, which are inseparable from water, unto you in a disorderly manner (due to love), let my heart be the angarAga (scented cosmetic) which is qualified to be applied on your divine form, which is having the complexion of pUvaippU.

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

  • kOvai vAyAL poruttu – Highlighting the beauty of nappinnai’s lips which made emperumAn go up against the fierce bulls disregarding his own safety. They decorated her and showcased her saying “the one who wins over the bulls can marry her”; krishNa went up against the bulls thinking “Why shouldn’t I fight the bulls, if I can embrace her?”. nappinnai was upset seeing nambi mUththa pirAn (balarAma) first stepping up thinking “what if he controls the bulls?”; but as krishNa pushes away balarAma and takes charge, out of great joy, she smiles; the reddish lips appeared at that time. Being captivated by that sight, he made himself her’s.
  • ERRin eruththam iRuththAy – broke the nape of the bull; eruththam – pidar – high nape; it is the cause for the bull’s pride. He broke that pride. A real brave fighter would go weaponless against an enemy who has weapon in his hand and snatch that – this is what krishNa did; the bulls have top weapons (on their upper body). When perumAL (SrI rAma) started chasing the mAyAmrugam (the mysterious deer), iLaiya perumAL (lakshmaNa) understood the situation and warned him about it saying “there is something mysterious; it is a rAkshasa in the form of a deer”; I too should have gone to krishNa when he was getting ready to fight the bulls and should have warned him that they are possessed by some demoniac force; but I did not do that – says AzhwAr.
  • madhiL ilangai – rAvaNa opposed chakravarathi thirumagan (SrI rAma) thinking “I have this great town and the fort surrounding it”. Leaving perumAL who is the sarvarakshaka (protector of all), he considered this fort as protection; this is the only thing one can do to protect oneself [i.e., considering emperumAn as protector].
  • ilangaik kOvai vIya – SrI rAmAyaNam sundhara kANdam 1.39 “lankAm rAvaNa pAlithAm” (to lankA which is ruled by rAvaNa). The town is so well protected that no one can easily enter there. On top of that, the ruler’s strength is also great. To finish rAvaNa who pridefully thinks “I have this well protected lankA”.
  • silai kuniththAy – Just like rAkshasas only know mAyAprayOgam (covert attacks), you [referring to emperumAn] only know honest way of fighting. Like SrI vibhIshaNAzhwAn who advised you “rAkshasas only know to attack covertly as you only know to attack directly”, I could not inform you about such aspects.
  • kula nal yAnai maruppu osiththAy – Oh one who effortlessly broke the tusk of the elephant which is best right from birth to its nature. At that time I could not stand along with the girls of mathurA and say as in SrIvishNu purANam “… na samam yudhdhamithyAhu:… ” (this is not a fair battle between SrI rAma who is positioned on the ground and the rAkshasas who are positioned in their chariots).
  • pUvai vIyA nIr thUvi – Explained as placing the flowers at his divine feet and sprinkling water; also explained as flower which is [fresh] with water – placing that at his divine feet.
  • pOdhu – Though I did not worship him at those times with flowers and water; though I did not pamper him to eliminate his fatigue at those times when he won over the bulls and so on.
  • nin pUvi vIyA mEnikku – The divine body/form of yours which can only be pampered with [soft] flowers; alternatively – the divine body/form that has the complexion of pUvaippU (dark-coloured flower). vI is a synonymous noun for pU (flower). For his body which is as tender as a flower.
  • mEnikkup pUsum sAndhu – As said in SrIvishNu purANam kANdam 5 “AvayOrgAthra sadhruSam” (matching the body), when nambi mUththa pirAn (balarAma) and he (krishNa) entered SrI mathurA, they looked at kUni (the hunched-back lady) and told her “can you apply sandalwood paste on my elder brother and me, which is suitable for us?”, she first gave very inferior quality sandalwood paste; “sugandhamEthath” – he said “this may be suitable for you”; she then presented little better quality paste; “rAjArham” – he said “this may be suitable for kamsa”; she then presented even better quality paste; “ruchiram” – he said “this can be applied on us”. Hearing his merciful words, kUni wondered “How is that these young cowherd boys who are engaged with butter, know about the different qualities of sandalwood pastes?” and smiled due to that;  “ruchirAnEna” – he says “this is a beautiful face suitable to provide best quality sandalwood paste!”. Thus, krishNa says “Those who supply best quality sandalwood paste, should know about the bodies of the consumer of the same; thus you provide the suitable [best] sandalwood paste for my elder brother and myself”. For such body which is applied with the best sandalwood paste, let my [AzhwAr‘s] heart be the sandalwood paste.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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