SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
In the previous pAsuram – being content about what he got due to emperumAnAr’s generosity, in this pAsuram amudhanAr thinks about and becomes happy about another big favour of emperumAnAr which he did due to such generosity.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram, emperumAnAr, due to his quality that is generosity, gave amudhanAr what he loved (divine feet), and amudhanAr thought about all the benefits due to that generosity, and became content; in this pAsuram – he thinks about and becomes happy about how emperumAnAr kept him among the noble ones who praise emperumAnAr by thinking about – how due to the greatness of his generosity he won those who created confusion based on their leaning towards those philosophies which are lowly, that is, the ones which dismiss vEdhas, and about – how emperumAnAr established in the whole of earth the most pure path that is of vEdhas.
kaiththanan theeya samayak kalagarai kAsinikkE
uyththanan thUya maRai neRi thannai enRu unni uLLam
neyththa anbOdu iRundhu Eththum niRai pugazhOrudanE
vaiththanan ennai irAmAnusan mikka vaNmai seydhE – 72
Word by word meaning (given by maNavALa mAmunigaL)
irAmAnusan – emperumAnAr
mikka vaNmai seydhu – showed unbounded generosity,
kaiththanan – and divined his winning of
kalagarai – those who confuse/agitate
samayam – (based on their association to) such philosophies
theeya – which are lowly;
uyththanan – (and he) lead/administered the
thUya – pure/accurate
mARai neRi thannai – path of vEdham
kAsinikku – in the earth;
enRu unni – thinking of such aspects,
uLLam neyththu – with hearts that are not dry (wet and like new that is polished/immersed with ghee) but affectionate,
av-vanbOdu – and being with that affection
Eththum – they praise (emperumAnAr);
niRai pugazhOrudanE – with such noble ones,
ennai vaiththanan – he kept me among them by his divine grace,
such that I could be counted as ‘he is also one of them’.
Oh! what a favour this is! – is the thought.
Or, saying ‘niRai pugazhOrudanE vaiththanan’ – he made me who was in the association of the wrong group, to be among the SrIvaishNavas, as said in ‘adiyarOdu irundhamai’.
It could be considered as ‘neyththa avvanbu’, or as one word ‘neiththavanbu’.
Having affectionate heart is – unlike having a dry/dabbling affection, being full of love.
irAmAnusan – As said in ‘vasee vadhAnya: [sthOthra rathnam -18]’ (~emperumAn is generous (that He is) controlled by His devotees) , emperumAnAr who was referred to (in previous pAsurams) as ‘generosity’;
mikka vaNmai seydhu – As said in ‘koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un vaLLal thanaththinAl’ ((Oh emperumAnAr!), your generosity which grew more as you gave it), due to the generosity which does not reduce as more and more are given, but like a polished ruby that becomes brighter; with such quality, and with the thought that we should uplift the whole world,
kaiththanan theeya samayak kalagarai – Because they reject vEdhas, they are most lowly – such philosophies which are bhaudhdha, jaina, and mAyAvAdhis, (etc.), and such philosophies that misinterpret vEdhas – being associated to such false philosophies which say that the world is transient (every minute; because knowledge is transient, etc), and that thathvam (and so brahmam) is knowledge only, universe is false, brahmam is knowledge only (nirviSEsha kUtastha chinmAthram brahmam EkamEva thathvam), and tried to establish that there is nothing else, and while agreeing to vEdhas only at the level of words, interpreting wrong meanings by seeing them improperly, but in the end making vEdhas also to be included in the list of imagined (because they had to, due to their argument that there is nothing other than brahmam!) – emperumAnAr won such people who create agitations due to their such contradicting/bad arguments.
Their arguments would create agitations only, and they are not agreeable by the learned ones.
It is world famous how emperumAnAr won baudhdhas near thirunArAyaNapuram, Saivas in thirumalai, mAyAvadhis in Sarasvathi peetam; as said in ‘gAthA dhAthA gadhAnAm’.
kAsinikkE uyththanan thUya maRai neRi thannai – kAsinikkE – as said in avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi – bhagavan bhavadhurdhinE – (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), etc.,
and in (SrI dhEvarAja ashtakam) ‘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 pAdha paSAlinee (the shadows under trees being my interest, but covered by darkness 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 thrushNArtham avasan nAngamakshamam – kSheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) , etc.,
such world which instigates darkness (ignorance), being in such material world, all was in the losing end – for the upliftment of such sentient; not being able to tolerate the series of troubles of these sentient, due to the generosity based on utmost kindness.
thUya maRai neRi thannai – the path of the most pristine vEdham as said in ‘sudar migu suruthi’ (gives knowledge/light by itself) – the vEdham which is without having the blemishes of mistaking one for another, or mistakes due to forgetfulness or inattentiveness, or attempts of pleasing anyone, or having any specific being as an author, or needing any other authoritative reference;
As said in ‘Sruthi smruthi: mamai vAgyA’, the dharmas based fully on vEdhas which are in the form of commands of emperumAn;
by the word ‘maRai’, it shows both the parts of samskrutha vEdhas (Sruthi, smrithi), and thamizh prabandhams.
So, (he set the path of) dharmas that are based on Sruthi and smruthi, and, also the path of dharma of SaraNAgathy which is said in ‘ nyAsam ithyAhu: brahma vidhO vidhu:’ (surrendering to the divine feet of brahmam and get liberation due to that brahmam, that is said in nyAsam),
‘thasmAn nyAsa mE thEshAm thapasA adhiriktha mAhu:’ (among all thapas, nyAsam that is surrendering is said as supreme),
‘yO brahmANam vidhadhAthi pUrvam yOvai vEdhAncha prahiNOthi thasmai tham thadhEvam Athma bhudhdhi prasAdham mumukshurvai SaraNamaham prapadhyE (SvEthASvathAra upanishath)’,(thus showing vEdham surrendering to emperumAn), and,
‘prApyasya brahmaNO ruPam prApthuscha prathyakAthmana: | prApthyupAyam palam prApthEs thathA prApthivirOdi cha || vadhanthi sakalA vEdhAs sEthihAsa purANakA: | munayascha mahAthmAnO vEdha vEdhArthavEdhina: ||’ (talking about artha panchakam),
and thus he set path for SaraNAgathy that is the most supreme meaning of vEdhas,
uyththanan – He established and administered such paths of vEdhas.
enRu unni – Thinking with strong conviction that emperumAnAr did these two (that he won those of other philosophies, and administered the true path of pure vEdhas),
uLLAm neyththa anbOdu – with affectionate heart (like polished and liquid as immersed in ghee), and with love due to that;
irundhu Eththum – being with such love, due to kindling of that love, they praise him, as said in ‘pAshaNda thrumashaNda thAvathahana’,
niRai pugazhOrudanE – with such noble ones of completely good qualities;
Without having to pray ‘adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi – 2.3.10]’ (~when will I be able to join with the groups of your devotees?),
vaiththanan ennai – he joined me (with them) (here);
jeeyar too prays for this only, in ‘vAchA yatheendhra manasA vapushA cha yushmath pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurukESamukAdhya pumsAm pAdhAnu chinthanaparassathatham bhavEyAm”, “thvath dhAsa dhAsa gaNanA charamAvadhauya: thadh dhAsathaika rasathAvirathAmamAsthu [yathirAja vimSathi].
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
kaiththanan .. kalagarai – Those of other philosophies who were instigating to not allow the true path of vEdhas to be spread in the world;
thUya mArai neRi thannai – ‘thUya’ could be adjective for ‘neRi’, to mean pure path of vEdhas.
irundhu Eththum – praising without break.
pugazh – guNam – quality.
pugazhOrudanE vaiththu – among the group of those complete in qualities, included me to the extent of some thinking that – he is also one with complete qualities.
Also- made me, who was till now with those of bad qualities, to be with the noble ones.
Read as ‘mikka vaNmai seydhu vaiththanan’ – showing his generosity, he included me (among the nobles ones).
For all the benefits seen in the previous pAsurams, this inclusion with noble ones is being the base support, and so is important, and so amudhanAr is separately thinking about it (as this pAsuram), and gets immersed, thinking – Oh! how due to his generosity has helped me in this way!
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