rAmAnusa nURRanthAdhi – 78

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Introduction (given by maNavALa mAmunigaL)

After thinking about emperumAnAr’s help in these ways, amudhanAr talks about the pains that emperumAnAr took to reform him, and – in this way after you have reformed me and made me part of what is accepted by you, other incorrect/lowly matters would not be acceptable to my mind.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr fully thought about all the series of help of emperumAnAr, who by showing powerful authoritative references, won those of other philosophies who were overwhelming the world, about how emperumAnAr removed all his sins, and whether wanted to give some more after that;  in this pAsuram – Like the experts who turn barren land into a fertile land, after taking up new efforts to reform me who was after material aspects till now and made me to be servant of Sriya:pathi (SrIman nArAyaNan) who is your lord, other incorrect/lowly matters would not set in my mind even if forcefully set – says amudhanAr.

karuththil pugundhu uLLil kaLLan kazhaRRi karudhaRiya
varuththaththinAl miga vanjiththu nee indha maNNagaththE
thiruththith thirumagaL kELvanukku Akkiya pin en nenjil
poruththappadAdhu em irAmAnusA maRROr poyp poruLE      –   78


Word by word meaning (given by maNavALa mAmunigaL)

karuththil pugundhu – Thinking that if staying at distance it may not be possible to reform his heart,  he came and entered into myheart,
like those who stay in the house would remove the weeds/trash there,
uLLil kaLLam kazhaRRi – removed AthmApahAram (thinking that the AthmA is mine)
karudhaRiya  – what is not even imaginable in others’ minds
varuththaththinAl – with great pains/efforts,
thinking that if I am aware then I will nullify his efforts, without my knowing anything,
miga vanjiththu – keeping it very secret
nee – (neeyE) – you who only know that, and putting efforts
thiruththi – like those who could fix a barren land as cultivatable
indha maNNagaththE – in this world,
thirumagaL kELvanukku – to SrI:pathi (SrIman nArAyaNan) who is your destiny,
Akkiya pin – after making (me) to be used in His antha:puram (private quarters)
en nenjil – in my mind which your highness had reformed
other than the true meaning which your highness has expounded,
maRROr poyp poruL – a false meaning that is outside of that,
poruththap padAdhu – would not fit in my mind even if forcefully set.
Saying ‘indha maNNagaththE thiruththi’ ­ to show that in this world that instigates darkness the difficulty of his reforming me.
karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).
varuththam – strain / efforts.


karuththil pugundhu uLLil kaLLam kazhaRRi – As said in ‘thEshAm Eva anukam pArththam aham agyAnajam thama: | nASayAmyAthma bhAvastha: gyAna dhIpEna bhAsvathA [SrI bhagavath gIthA] (~ I destroy darkness born due to ignorance, by being the thought of his mind towards my divine form), and in ‘ennaith theemanam keduththAy [thiruvAimozhi – 2.7.8]’ (You made me have the mind that does not have anything bad), thinking that if staying away then it would not be possible to reform him, he entered my heart by himself, and like how those staying in a house would remove the weeds / trash, he wiped away without trace all defects of the form of ignorance, of mistaking of attributes, and of wrong identification (agyAnam, anyathA gyAnam, viparItha gyAnam),

and as said in ‘kimthEna nakrutham pApam chOrENa AthmApahAriNA [mahAbhAratham] (one who misunderstood AthmA as his – what stealing has such person not done?), completely removed the defects like stealing of AthmA (thinking that it is mine), etc.

karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only.  Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).

karudhariya varuththaththinAl By efforts which others cannot even think of taking up. varuththam – efforts/pains.

miga vanjiththu Thinking that if I knew then I would nullify his good efforts, he keeping them secret from me, like a mother would secretly get his son fed, i.e., son who has gone out of home angrily and staying in another place during night – irA madam UttuvAraip pOlE. {This phrase is used in mumukshuppadi to show that emperumAn would do that – but here it is used to show the efforts of emperumAnAr}.

nee indha maNNagaththE thiruththi – (neeyE) with efforts that only you would know, reformed the barren land that was me, as said in ‘seyal nanRAgath thiruththi  [kaNNinuN chiruththAmbu – 10]’ (~reformed me to follow properly), me who all these days had been eternal samsAri and was involved in material aspects, etc., and was staying away from the good, and had involved in unwanted things.

thEshAm sathatha yukthAthAm bhajathAm preethi pUrvakam – dhadhAmi bhudhdhi yOgam tham yEnamAm upayAnthithE [SrI bhagavath gIthA](For those who has got devotion towards me and worship me (with love),  I give them (with love) budhdhi yOgam (special knowledge) and using that they reach me), unlike that – reforming not based on some qualification in me, you reformed me voluntarily without anything in me.  Reforming is – advising me that this AthmA is a servant of the lord who is Sriya:pathi (SrIman nArAyaNan).

thirumagaL kELvanukku Akkiya pin – This knowledge about my servitude which would typically come once after reaching SrIvaikuNtam (nalam antham illadhOr nAdu), you gave that help in this world, and as the result of it, after making me to be set in the antha:puram (queen’s private quarters) of the husband of SrIdhEvi that is periya pirAttiyAr, like said in ‘pUmagaLAr thanik kELvan [thiruvAimozhi – 1.9.3]’ (~ the husband of thAyAr);  after giving my AthmA (uyir) in writing to emperumAn who gave me knowledge (after annihilation).

As said in ‘maRuvith thozhum manamE thandhAy [thiruvAimozhi – 2.7.7]’ (You gave me the mind that would focus and do services to You), after helping me with true knowledge and gracing me by making me be a servant only to bhagavAn;

{Translator’s note: emperumAnAr did not stop with that; he changed the mind of periya pirAttiyAr who herself may not be able to contain her own anger when seeing our continued misdeeds, and of periya perumAL who looked at SAsthram for determining punishments, and made them accept us; the lines in this pAsuram till now could thus apply to emperumAnAr going into the mind of Sriya:pathi ?; (Note that these lines do not explicitly say that it is amudhanAr’s mind into which emperumAnAr entered). Now, kaLLam could mean their justified anger at us); with that, the phrase ‘thirumagaL kELvanukku Akkiya pin’ completes full circle}

Ramanuja panguni uttiram serthiemperumAnAr making Sriya:pathi accept us

en nenjil poruththap padAdhu – will not get set in my mind, mind which your highness reformed by taking utmost pains;

em irAmAnusA  As said by ‘asmath gurO:’,  Oh emperumAnAr! who gave knowledge to this illiterate mind!

maRROr poyp poruL – other than the truth that you have expounded, any misinterpreted/lowly meaning that is against that,

poruththappadAdhu –  (such wrong ones) would not be set in (my) mind even if forcefully pushed.

Saying ‘indha maNNagaththE thiruththi’– to show the difficulty of his reforming me in this world that instigates darkness.

Thus, in the place where light has entered it is not possible for darkness to be present; in the same way, in the place where true knowledge has entered, there is no way for ignorance to enter.

It is said too – ‘gyAnAgnis sarva karmANi basmasAth kuruthErjuna [Sri bhagavath gIthA]’ (~In the fire of knowledge everything is turned into ashes).

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

karuththil pugundhu – karuththu (thought) is about its source that is heart/mind.  Since it says ‘pugundhu’ (entered), and since it is not possible to enter into and reform thought itself, it talks about mind/heart to which emperumAnAr entered and reformed.

uLLil kaLLam kazhaRRi kaLLam -> stealing (of AthmA) – thinking that AthmA is independent of emperumAn is stealing of it from Him; so emperumAnAr removed my svAthanthriyam.

maRRu Or poypporuL – True meaning/aspect is what my emperumAnAr expounded; Everything else that he did not show us are falsities.

It can also imply maRROr(udaiya) poyp poruL – false aspects (of others).

– – – – –

Translation: raghurAm SrInivAsa dasan

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