rAmAnusa nURRanthAdhi – 68

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

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Introduction (given by maNavALa mAmunigaL)

Even as emperumAnAr showed AthmAs to surrender to emperumAn, even if they followed that, they might stay put in His divine feet (and not reach the next stage of being subservient to His devotees (emperumAnAr)) – in such a world, my mind and AthmA have reached with love towards qualities of those who have surrendered to emperumAnAr; given that, there is none equal to me – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about emperumAnAr’s greatness of giving knowledge, and of giving mOksham, and clarified to us about emperumAnAr’s ways of advising those who were under control of their senses, (in this pAsuram) during the war of mAhAbharatham, krishNan advised as SrI bhagavath gIthA; emperumAnAr gave us apt meanings for it as is;  amudhanAr says that my breath and mind went quickly with love towards the noble ones who have surrendered to such emperumAnAr, and is not leaving that place; amudhanAr, addressing others, says that there is no equal to him here after.

Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil cheppiya geethaiyin semmaip poruL theriyap
pArinil sonna irAmAnusanaip paNiyum nallOr
seerinil chenRu paNindhadhu en Aviyum sindhaiyumE     –    68

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Word by word meaning (given by maNavALa mAmunigaL)

mAyan – As said in ‘pArtham rathinam AthmAnancha sArathim sarvalOka sAkSikam chakAra’, (having arjunan as rider, Himself as driver it, witnessed by everyone), by the happenings of being a charioteer He made it famous in the world about His subservience to His devotees, such emperumAn
anRu – As said in ‘visrujya saSaram chApam Soga samvigna mAnasa:’, (~dropping bow and arrow, with disturbed mind) when arjunan in the chariot dropped the bow from his hand, and was filled with sorrow, at that time when arjunan said ‘SishyasthEham SadhimAm thvAm 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), I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me);
aivar – what is pANdavas’ and
dheyvam – is divine due to the touch of His divine feet,
thErinil – standing in the platform of such divine chariot,
cheppiya – (that mAyan) divined
geethaiyin – Sri geethai;  (Its);
irAmAnusanai – emperumAnAr
pArinil sonna – divined  fully for the world, (its)
semmaip poruL – meaning which is beautiful
theriyA –  and clear to everyone, unlike how He divined for arjunan in the chariot;
seerinil – in the auspicious qualities of
nallOr – distinguished noble ones
paNiyum – (who) surrendered (to such emperumAnAr),
en Aviyum – my AthmA
sindhaiyum – and mind
chenRu – went there (to such auspicious qualities of them) without staying put on some other things
paNindhadhu – and became loving towards them such that it cannot live without them;
sollil – to think about it,
Ar – who just is
enakku inRu nigar – equal to me now?

vyAkyAnam

mAyan – As said in ‘mayAdhyakShENa prakruthis sUyathE sa charAcharam aham sarvasya prabhava:’ [SrI bhagavath gIthA] (~everything runs on my overseeing; everything forms from Me) He is not just the source of all the worlds; even during the stage of toddler/baby, His killing of pUthana, chakata, yamaLArjuna, etc., and creation of gOvathsa gOpAlas, lifting of gOvardhanam, showing his viSvarUpam to yaSOdhai, akrUrar,  the ones related to dhridhrAshtran, and to arjunan, udhankar, etc.,  – He having such acts of wonder. Such SrI krishNan,

anRu – At the time as said in ‘thathrathAvath pANdavAnAm kurUNAm cha yudhdhE prArabdhE bhagavAn purushOththama: sarvESvara: jagadhupakruthimardhya: pArtham rathinamAthmAnamcha sArathim sarvalOka sAkShikamchakAra [gIthA bhAshyam of emperumAnAr]’  (~ at the time of start of war between pANdavas and kauravas, emperumAn sarvESvaran krishNan who, controls, creates, and so saves the worlds, is being the charioteer with arjunan as rider, for everyone to see)

aivar dheyvath thErinil – to give victory to the five pANdavas, it is referred to as ‘divine’ chariot;  (or) the chariot arjuna got from a dhEva (of fire); Or, based on the touch of divine feet of krishNAn who is the dhEva for the dhEvas; in the platform of such divine chariot;

cheppiyaAs said in ‘kArpaNya dhOshOpahathasvabhAva: pruchchAmithvA dharma sammUda chEthA:  – yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] (I who have got the nature of being caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me, I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me) – said arjunan; addressing him who had surrendered,

na thvEvAham jAthunAsam na thvam nEmE janAdhipA:  nachaiva na bavishyAma: sarvEvayamatha: param’ [SrI bhagavath gIthA], (~ It is not that I was not present in the past; it is not that you were not present in the past; it is not that all these people were not present in the past; it is not that all the Athmas would not be present in the future), that is, explaining about the difference between jeevAthmA and eeSvaran, and about the difference among the jeevAthmAs,  and up to the SlOkam where He gave shelter saying ‘aham thvA sarva pApEbhyO mOkShayishyAmi’, He advised him as mOksha SAsthram,

geethaiyin – (such) bhagavath geethai’s,

semmai – beautiful; straightness; in the start, middle, and end, unlike karUpatha, Sankara, SrIdhara, Anandha theerththa, and others, who try to explain the truth as is, but mix some other meanings in between based on their philosophy which has misinterpreted vEdhas, and contradict themselves with what they said earlier or later (when giving the meaning of SrI bhagavath gIthA),

(emperumAnAr gave its)

poruL – (meaning, which is) geethA bhAshyam

that is based on truth as is, and says in the same spirit as upanishadhs,

theriya pArinil sonna – to the people of the world who cannot discern about the truth, he authored SrI bhAshyam, for them to clearly know the truth, good, and destiny (thathva hitha purushArththam),

irAmAnusanai – (to such) emperumAnAr

kuraththazhvan_mudhaliyandan_and_devotes_0181irAmAnusanaip paNiyum nallOr

paNiyum nallOr – the noble ones who surrendered to emperumAnAr saying ‘rAmAnujasya charaNau SaraNam prapadhyE’; they are, AzhvAn and such others;

seerinil – in their auspicious qualities

chenRu paNindhadhu – as said in ‘oru pagal Ayiram Uzhi’ (one day feels like an eon), and, ‘kShaNa mAthram kalpa samam manvAnA:’ (even if separated for a second it is like thousand kalpam of years), with love that would not allow me to be separated from the wealth of their divine qualities, it went very quickly, and immersed in such divine qualities of kUraththAzhvan who is ’mozhiyaik kadakkum perum pugazhAn vancha mukkurumbAm kuzhiyaik kadakkum nam kUraththAzhvAn’ (kUraththAzhvAn whose greatness is beyond words, who has avoided the three pitfalls viz having great family heritage, being wealthy, and being very educated);

jeeyar too divined – ‘vAchA yatheendhra manasa vapushA cha yushmath pAdhAra vindha yugaLam bhajathAm kurUNAm – kUrAdhinAtha kurugESamukAdhya pumsAm [yathirAja vimSathi]
(the gurus who meditate upon your divine feet with their words, mind, and body, that is, ones like kUraththAzhvAn, thirukkurugaip pirAn piLLAn – please make me meditate upon those noble ones’ divine feet’, prays maNavALa mAmunigaL);

What went and immersed so ?

en Aviyum sindhaiyumE – my breath/AthmA and mind which did not know what is good for me till now, has now become like this enjoying the sweetness.

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

aR enakku inRu nigar sollil – in this world while there is not anyone to worship kaNNAn, can there be any equal to me who am having the AthmA and mind that goes and surrenders to the divine feet of those who have surrendered to emperumAnAr.

It is not wrong to boast like this because this is the ultimate state of being a servant of a devotee – so this is what is called as ‘sAthvika ahankAram’.

aivar dheivath thErinil – even though the chariot belongs to arjunan only, since krishNan sat on it as a charioteer for getting the five pANdavas to win, it is said as ‘aivar thEr’ (chariot of the five).

theriyap pArinil sonna – while kaNNan said it only to arjunan while in the chariot, emperumAnAr gave its meanings to everyone in the world;

kaNNan had to coerce arjunan even through gIthA, but emperumAnAr did not have to do that because the bhAshyam was clear for all to understand;

chenRu – implies that amudhanAr’s AthmA and mind went fully focused, towards the goal.

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