rAmAnusa nURRanthAdhi – 66

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

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr divined about the greatness of knowledge propagated by emperumAnAr, saying ‘nam irAmAnusan thandha gyAnaththilE’.  in this pAsuram – he divines about his greatness of giving mOksham (liberation).

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr divined about greatness of knowledge propagated by emperumAnAr, saying ‘nam irAmAnusan thandha gyAnaththilE’. In this pAsuram – When eeSvaran gives mOksham He only gives it with certain expectations from the devotee; unlike that, emperumAnAr gives mOksham only based on subservience to his own kindness! – divines amudhanAr about emperumAnAr’s greatness of giving mOksham.

gyAnam kanindha nalam koNDu nAL thoRum naibavarkku
vAnam koduppadhu mAdhavan val vinaiyEn manaththil
eenam kadindha irAmAnusan thannai eydhinarkku ath
thAnam koduppadhu than thagavu ennum charaN koduththE     –  66

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Word by word meaning (given by maNavALa mAmunigaL)

mAdhavan – sarvESvaran, the husband of SrI (lakshmI),
vAnam koduppadhu – gives mOksham
gyAnam kanindha – ((only) to the ones having) maturity of knowledge
nalam koNdu – that is, love (towards Him),

and who based on that form of love accept Him as the means, and experience Him, and due to the affection born out of that experience, long for doing services to Him, and consider even one day time as one thousand eons due to that delay in doing services to Him, and

naibavarkku – decay/distraught
nAL thoRum – every day;

(whereas)
irAmAnusan thannai – emperumAnAr who
eenam kadindha – removed the defects
manaththil – in the mind of
val vinaiyEn – me who is the greatest sinner,
ath thAnam koduppadhu – gives that position (sthAnam) in the sky (SrIvaikuNtam)
eydhinarkku – to those who surrender (to him),
koduththu – by giving them as wealth
than – his
thagavu ennum –what is said as kindness
charaN – as the means.

gyAnam kanindha nalam is the maturity of knowing about Him that becomes devotion.

vyAkyAnam

mAdhavan – As said in ‘lakshmyAm saha hrusheekESa: dhEvyA kAruNya rUpayA – rakshakas sarva SidhdhAnthE vEdhAnthEshucha geeyathE’ (hrusheekEsan emperumAn who is the husband of Sri mahAlakshmi who is the form of kindness itself, saves us; all vEdhas and vEdhAnthams establish this), and in ‘agala killEn iRaiyum enRu alarmEl mangai uRai mArbA’, when sarvESvaran accepts a devotee, He does so while being together with periya pirAttiyAr (lakshmI) – this is shown in all vEdhas – thus, the husband of Her, the sarvESvaran;

vAnam koduppadhu – Him giving SrI vaikuNtam that is referred to as ‘paramAkASam’, and ‘nalam antham illadhOr nAdu’ (place of endless joy), to a devotee is –

gyAnam kanindha nalam koNdu – (based on devotion);  first getting the knowledge of their relationship with Him that He is their lord, and meditating upon Him without break or distraction like how oil pours down smoothly (unlike how water would pour down and spatter),  and as said in ‘AprayANath ahar ahar anushteeyamAna mAnakarma (Action of devotion every day, from the day the devotion is born till the end of life through the time of reaching SrIvaikuNtam), having such devotion that is based on love (not fear);

nalam -> snEham -> that is, devotion.

nAL thoRum naibavarkku – As said in ‘viLambE thath prApthirbbhajana sukam Ekasya vipulam’, (it is a big happiness to reach Him (in the end) and enjoy Him), even though the experience is of enjoyment, since there is delay (in going to SrIvaikuNtam – due to having to continue that devotion for some births for it to mature more or in case of lapses, etc.), such people would be down in desperation thinking when they would be able do services based on maturity of experience that becomes love,  and so they think even a day as thousand eons as said in ‘oru pagal Ayiram UzhiyAlO’, and till they reach that destiny they would be in that state as said in ‘kAl Azhum nenju azhiyum kaN suzhalum’.  This is shown in all the SAsthrams; (mAdhavan gives mOksham) –  to such devotees.

val vinaiyEn manaththil eenam kadindha irAmAnusan – now emperumAnAr who removed all traces of lowly long-present sins  from the mind of me who committed dangerous sins that cannot be removed by experiencing its effects or by amends,

thannai eydhinarkku – to those who surrendered to him (emperumAnAr); as said in ‘thriNeekrutha virinchAdhi nirankuSa vibhUthaya: rAmAnuja padhAmbOja samASrayaNa Salina:’ (those who surrender to emperumAnAr think of other things as to be neglected), emperumAnAr, to those like piLLai uRangAvilli dhAsar (to whom he showed the divine eyes of periya perumAL and made him devoted to those beautiful eyes), the mute (in whose head emperumAnAr placed his divine feet), the huntress (who got a letter from emperumAnAr to thirvEnkatam udaiyAn for a place in SrIvaikuNtam)

(Note that the examples shown in the vyAkyAnam are selected from those not having any qualifications of their own, but only the acceptance/surrendering to emperumAnAr);

ath thAnam koduppadhu – (ath thAnam -> that place/position);  emperumAnAr giving to them that place/position (SrIvaikuNtam) which is otherwise to be achieved through a long time practice of means in the form of devotion along with all of its (seven) components.

than thagavu ennum charaN koduththE – emperumAnAr gives us his own kindness as the capital, the means; and with the stance that the people who surrender him should not consider even  that kindness as the means and so makes up some negligible things in us as eligibility, and would give us mOksham which is the definition of ultimate destiny, without any sorrow/angst.

ramanuja-showing-paramapadhamemperumAnAr, obedient to his kindness

amudhanAr uses the simpler word ‘eydhinarkku’  (just reached/surrendered to him and did not make any efforts) – it shows that emperumAnAr does not look for specific type of people or their eligibility, etc., but only their agreeableness, to take them in and give them that destiny.

‘ath’ (‘that’) implies, ‘that’ place which is not attainable even for vidhi (brahmA), Siva, Sanakan, and others.

By this, amudhanAr has divined about the greatness of emperumAnAr giving mOksham.

jeeyar too said, ‘mA malarAL kOn madiyil vaiththu ugakkum vAzhvu namakku ethirAsan aruLum vAzhvE [Arththi prabandham – 20]’ (the destiny of happiness of emperumAn keeping us in His lap is the destiny given to us only by emperumAnAr).

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

thannai eydhinarkku – since emperumAnAr gives that destiny only to those who reached/surrendered to him, the argument of everyone of the world getting mOksham (sarva mukthi prasangam)  cannot arise here.

SrI mahAlakshmI and emperumAn the two are involved in giving mOksham to the ones who are distraught; here, just the one, emperumAnAr gives to his disciple that destiny, and without having to go through such pains.

By this amudhanAr has let us know that emperumAnAr is the ‘udhdhAraka AchAryar’ (AchAryan who can lift us up from this material world).

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