Monthly Archives: April 2017

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

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Introduction (given by maNavALa mAmunigaL)

When asked – Your highness said ‘maRai nAlum vaLarththanan’, that what emperumAnAr divined to the sentient is based on vEdhAntham as way for liberation as means in the form of devotion, and,  prapaththi.  Between these, is your dedication focused towards the easy to do prapaththi (surrendering)?

amudhanAr divines that it is not that either, and that he is devoted to the love (of emperumAnAr’s devotees).

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Compared to the lord of all, who is neutral to punishment and kindness, that is, the sarvESvaran who is a punisher, it is emperumAnAr who removes ignorance, and who came down from SrIvaikuNtam with a vow to protect the sentient, is of causeless mercy, so, for saving the sentient he nurtured vEdha vEdhAnthams

– hearing amudhanAr divining so, some people nearby who heard this, ask – in those vEdhAnthams, are you devoted to the path of SaraNAgathi that is talked about for those wishing mOksham, as said in mumukshurvai SaraNam aham prapadhyE” (I am surrendering unto that brahmam)?

amudhanAr replies – due to the dangerous karmas that are hindrance to performing SaraNAgathi, I am not having complete faith in SaraNAgathi, and for me who is not helpful and who is involved in the experience of happiness and sadness till the end of this body that is of bad smell, flesh, etc., I am having faith that the helpers in my journey and protectors of me are those noble souls who are easier than emperumAnAr, the ultimate means, and are my lords, and who consider only my lord emperumAnAr as all kind of their relationships as said in ‘thandhai nal thAy thAram [Arththi prabandham – 3]’ ((Oh emperumAnAr!) good father, mother, spouse, (children, wealth is all you for me)), and are in the state of  ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god); so my dedication is in the path of love towards such devotees of emperumAnAr.

vaLarum piNi koNda val vinaiyAl mikka nal vinaiyil
kiLarum thuNivu kadaiththu aRiyAdhu mudaiththalaiyUn
thaLarum aLavum thariththum vizhundhum thani thirivERku
uLar em iRaivar irAmAnusan thannai uRRavarE                              –  96

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Word by word meaning (given by maNavALa mAmunigaL)

vaLarum piNi koNda – Being of boundless sorrow
val vinaiyAl – due to dangerous karmas that cannot be gotten rid of by experiencing its effects or by amends,
kidaiththu aRiyAdhu – not getting directly (in a straight forward manner)
kiLarum thuNivu –  utmost faith
mikka nal vinaiyil – in the highest dharma, that is SaraNAgathi;
mudaiththalai – being of bad smell
Un – and in form of flesh, etc., – such body;
as said in ‘thaLarA udalam [thiruvAimozhi – 5.8.8]’ (~body that becomes weak), till the time of last breath,
thaLarum aLavum – till the time of getting weak
as said in ‘van sERRu aLLal poyn nilam [thiruviruththam – 100]’ (world of falsities, that is a dense sludge), ‘podhumbinil veezhndhu vazhukki [periyAzhvAr thirumozhi – 5.2.7]’ (falling into pit), ‘kUdi azhungik kuzhiyil veezhndhu vazhukkAdhE [periyAzhvAr thirumozhi – 4.6.6]’ (not get slipped and get immersed into the pit (of worldly affairs / pull of senses)), in the place of worldly affairs that is of recovering from using the holding stick that is about what are to be followed and what are to rejected, that is given due to  help of pious ones,  (but later again) falling down, and repeat this,
thariththum – managing to stay afloat
vizhundhum –  and falling into the cruel pit of senses like sound, form, etc.,
thani thirivERku – to me who was flailing without having any one with me as an accompaniment to end my loneliness, and preventing me from falling into pit holding me and guiding me to save me,
em – for us
iRaivan – lord
irAmAnusan thannai – emperumAnAr
those being ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god),
uRRavar uLar – they are there who are dedicated to (emperumAnAr).

Their love towards me only is my life savior, is the thought.

When some recite as ‘em iRaivar irAmAnusan thannai uRRAvar’ – those who are dedicated only to emperumAnAr, who are our lords – shall be the meaning.
piNi – sorrow;
nal vinai – sukrutham – fortune/virtue;
kiLarum thuNivu – growing faith/courage;
mudai – bad smell
Some also recite as ‘mikka nal vinaiyin kiLarum thuNivu’ – then, great faith that is required for the very high dharma of SaraNAgathi.

kUraththAzhwAn, a dear disciple of emperumAnAr

vyAkyAnam

vaLarum piNi koNda val vinaiyAl – As said in ‘adhana dhOshENa bhavEth dharidhraha, dharidhra dhOshENa karOthi pApam, pApAth avaSyam narakam prayAthi, punar dharidhra: punarEva pApi’ (One who never donated become poor, then they would commit sin, sin leads to hell, again they would be born as poor and sinful), and,

‘dhyAyathO vishayAn pumsa: sangasthEshU pajAyathE – sangAth sanjaAyathE kAma: kAmAth krOdhObhijAyathE – krOdhAdh bhavathi sammOha: sammOhAth amruthi vibhrama: – smruthi bramSAdh bhudhdhi nASa: bhudhdhi nASAth praNaSyathi [SrI bhagavath gIthA – Chapter 2 – SlOkas 62, 63]’ (Involving on the targets of senses, sentient develops attachment to them; attachment -> desire -> anger -> delusion -> confused memory -> loss of reason -> sentient perishes from that),

the one growing more and more, is the sickness – that is disease – and sadness from it.

koNda val vinaiyAl – that which creates such sadness all the time, due to the bad karmas which cannot be rid of by experiencing its effects or by amends;

mikka nal vinaiyil kiLarum thuNivu kidaiththaRiyAdhu – As said in ‘thasmAn nyAsamEshAm thapasAmathiriktha mAhu:’ (SaraNAgathi is supreme among the thapas), and

‘sathkarma nirathASSudhdhA: sAnkyayOgavidhasthadhA – nArhanthi SaraNa: thasyakalAm kOti thameemabhi’ (the pure ones who are interested in good karmas, and who do know sAnkyam yOgam,etc., they understand that those ways do not equal even in a small way to SaraNAgathy),

being the supreme among all the means, unlike other means which are detrimental to true nature (of AthmA), having the goodness of being amicable to true nature, the action in the form of anjali (venerate) (that is, SaraNAgathi), as said in,

‘mahA viSvAsa pUrvakam’ (~ based on utmost faith), and

‘thadhEkOpAyathA yAchnA’, and, ‘viSvAsa:prArthanApUrvam Athma rakShAbharam’ (~AthmA is protected as prayer is done with atmost faith),

what is said as great faith that is related to and goes up to the level of para bhakthi, para gyAnam, and, parama bhakthi – no such faith is attained, being absent in such knowledge;

nal vinai – fortune/virtue;  that is, prapaththi;

kiLarum thuNivu – ebbing faith/courage;

Some also recite as ‘mikka nal vinaiyin kiLarum thuNivu’ – then, great faith that is required for the very high dharma of SaraNAgathi.

mudaith thalai Un thaLarum aLavum – As said in ‘amEdhya pUrNam krimi janthu sangulam’ (fully impure, it contains germs, etc.,), and ‘svabhAva  dhurgandham asoucham adhruvam kaLEbaram mUthra pureesha bajanam’ (smells bad by nature, impure, unstable, this body is the holder of urine, etc.),

being the place of bad smell by nature, the body that is in the form of flesh, etc., urine, muscles, etc.;

till the time such body becomes weak;

mudai – bad smell;  mudai, and Un refers to body that is of flesh;  it is said too as ‘Una udal siRai [gyAna sAram – 1]’ (~prison that is this body made of flesh (etc));

thariththum vizhundhum – In such time, as said in ‘samsAra visha vrukshasya dhvE palE hyamruthOpamE | kadhAchith kESvavE bhakthis thadhbhakthairvA samAgama: (in the poisonous tree of this material realm, there are only two nectarian fruits; devotion towards krishNa which happens rarely, and being together with his devotees only), and,

‘kUdi azhungik kuzhiyil veezhndhu vazhukkAdhE [periyAzhvAr thirumozhi – 4.6.6]’ (not get slipped and get immersed into the pit (of pull of senses)),

‘mAya van sERRu aLLal poyn nilam [thiruviruththam – 100]’ (world of falsities, that is a dense sludge)

in the place that is this material world, having ups and downs,

some noble ones who are present here by His grace, as I was immersed in the affinity towards this material world, helped me to be lifted up,

and holding to the pole they gave, that is ability to discern between what should be followed and what should be rejected, and due to that getting temporary peace of removal of sorrows, and recovering from it;

and then due to carelessness/inadvertence, falling (again) into the cruel and hard pit that is interest in worldly matters like sound, taste, etc., (SabdhAdhi),

thani thirivErkku –   As said in ‘jeerNAtharissarith atheeva gabeera neerA bAlAvayam sakala miththam anarththa hEthu:’ (~we are not knowing the direction, gotten lost in the ocean), and,

‘nORRa nOnbilEn nuN aRivilEn [thiruvAmozhi – 5.7.1]’ (~ Did not undertake any penance, not having knowledge gained), and,

‘na dharma nishtOsmi’ (~am not following dharmas properly), and,

‘bhavadhurdhinE padha skalitham’ (~without knowing the direction to go in, Oh emperumAn! I have lost the way),

for me who does not have any accompaniment whether in the form of sentient or non-sentient,

irAmAnusan thannai uRRavar – As they said in ‘rAmAnujasya charaNau SaraNam prapadhyE’ (surrendered to only the divine feet of emperumAnAr), and, ‘rAmAnujArya vaSaka: parivarththisheeya [sundhara bAhu sthavam?]’ (we want to be under the shadow of divine feet of emperumAnAr?), and, ‘nachEth rAmAnujEth yEshA (Oh! If there was no ‘rAmAnujA’ the most prudent four lettered manthra (what (terrible) state would worms like me would have ended up in!)), etc., those who are having dedication towards emperumAnAr;

em iRaivar uLar – being a companion to remove our loneliness, preventing us from falling into the deep pit that is the worldly existence, they themselves hold me and direct me to lift me up – they are my lords;

Saying em iRaivar is referring to kUraththAzhvAn. amudhanAr himself divined earlier too, ‘vanja mukkuRumbAm nam kuzhiyaik kadaththum nam kUraththAzhvAn’.

Or,

it is adjective to emperumAnAr when read as ‘em iRavar-irAmAnusan’.

When some recite as ‘em iRaiyavan – irAmAnusan thannai uRRavarE’ – the meaning is to be taken as – those who stay dedicated to emperumAnAr and not know anything else, are my lords;

abhiyukthar (kOil kandhAdai aNNan?) too divined the noble ones are those who are dedicated to charama parvam (AchAryan), as ‘karmEdhikEchith aparE mathi mithya thAnyE bhakthimparE prapadhanam prvadhanthyupAyam, AmnAya sAra rasikAsthvamidhAnu bhAvAs thvAmEvayAnthi SaraNam Satajin muneendhra [parAnguSa pancha vimSathi]’ (some say karma yOgam, some say no – gyAnam yOgam, but some other may say bhakthi yOgam as the means; but those who truly understood SAsthram, would only consider you as the shelter, Oh SatakOpa! (nammAzhvAr) );

jeeyar too prayed for subservience to devotees, as ‘thvath dhAsa dhAsa gaNanA charamAva dhauya: thath dhAsa dhAsaika rasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (~ wish to be always interested in serving the last of series of hierarchy of servants of your devotees).

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

mikka nal vinai –  vinai : karma yOgam, gyAna yOgam;   nal vinai : bhakthi yOgam;  mikka nal vinai : prapaththi.

kiLarum thuNivu –  Since prapaththi is praying as ‘you please be the means and protect me’, it requires high level of faith; since I don’t have that, how would I get the path of prapaththi , asks amudhanAr.

mudaith thalai Un … thani thirivERku – ‘vENdA nARRam migu udal  [thiruvarangak kalampakam]’ (~do not want body which is of bad smell), said piLLaip perumAL aiyangAr in thiruvarangak kalambakam.

Un thaLarum aLavum ..vizhundhum – By this, he shows that even if the body (of meat, etc.) may become weak,  interest in other matters is not becoming weak, and it pushes us into the pit – thus showing the strength of interest in such matters.

It is the love of those dedicated to emperumAnAr, as ‘thEvu maRRu aRiyEn’, who are my associations, that would prevent us from falling into the pit that is worldly existence and can protect us – is the meaning of this pAsuram.

– – – – –

Translation: raghurAm SrInivAsa dasan

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

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – he thought about how emperumAnAr accepted him voluntarily and the way in which he removed his karmas; in this pAsuram – even though emperumAnAr would give starting from firm devotion leading towards prapaththi all the way up to parampadham to those who surrendered to him, I would not be eager to consume anything other than his auspicious qualities, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr celebrated about emperumAnAr being a great benefactor who accepted him voluntarily and removed with the sword that is his mercy, the eternal sins, for them to never return, and due to that being the head of prapannas he removed the mis- interpreters of vEdhas who propagated wrong meanings of vEdhas as true and bewildered people;

in this pAsuram – even though that emperumAnAr, for those who surrendered to him, would give completely the devotion to prapaththi that would uplift everyone, and the wealth of doing services which are done after surrendering, remove the association due to having the body and give mOkham which is the ultimate destiny, amudhanAr divines his staunch following saying – I would not wish for consuming anything other than the auspicious qualities of emperumAnAr.

thavam tharum selvam thagavum tharum saliyAp piRavip
pavam tharum thee vinai pARRith tharum paranthAmam ennum
thivam tharum theedhil irAmAnusan thannaich chArndhavarkatku
uvandhu arundhEn avan seer anRi yAn onRum uL magizhndhE        –  94

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Word by word meaning (given by maNavALa mAmunigaL)

theedhil – not having the blemish of one leaving to suffer due to not removing the unwanted or not giving what is wished for;
irAmAnusan – such emperumAnAr
sArndhavarkatku – to those who surrendered
thannai – him
first,
tharum – he would give; what is said in prior sentence (of dhvaya mahA manthram),
thavam – that is, firm devotion to surrender (SaraNAgathi nishta)
and then,
tharum – he would give
what is said in latter sentence, as required for taste of doing service
selvam – that is, wealth of devotion
thagavu – (thagundha) appropriate as per the nature of what is to be attained;
Then, as is said in ‘sArndha iru val vinaigaLum sariththu [thiruvAimozhi – 1.5.10]’ (pushed over (completely without any remainder) the two types (virtues and vices) of karmas that are irremovable which are being together (with me)),
tharum – will make
thee vinai – the cruel karmas
pARRi  – become insignificant dust
(the cruel karmas which)
tharum – would create more and more of
pavam – samsAram (worldly existence)
sariyA – one which would not leave us unless an all powerful would let it leave us
piRavi – which is due to births
as said in ‘paNdai val vinay pARRi aruLinAn [kaNNinuN chiruthth thAmbu – 7]’ (mercifully drove away as dust, the strong sins which were following me eternally),
As said in ‘parandhAma akShara parama vyOmAdhi SabdhithE [gadhya thrayam]’ (~the word indicates SrIvaikuNtam),
tharum – he would give;
paranthAmam ennum – which is said as parandhAmam
thivam – that is parmAkASam – that is, SrIvaikuNtam;
even though he would give all these in these ways,
yAn – I
arundhEn – would not consume
onRum – anything else
avan seer anRi – other than his qualities
uL magizhndhu – with happy mind
uvandhu – and liking.
When some recite as ‘saliyAp piRavip pavam tharum’ – sali – is – removable from its place; saliyA – cruel karmas that are difficult to uproot, which is the cause of worldly existence;

pavam –> samsAram – worldly existence;
pARRi – (break it into) pieces;
magizhndhu – implies liking, so uvandhu – is with liking, and supporting / taking it up. (I would not do that, says amudhanAr about other things).

emperumAn is AzhvAr’s divine body

vyAkyAnam

emperumAnAr who does Not have the blemish of not accepting those who came to surrender by only considering the propriety of conduct as per SAsthram which says ‘praSAntha chiththAya SamAnvithAya’ (~ mind calm, control of inner and outer senses – teach only to such disciple), etc., and so thinking by looking at them that the sins that prevent them from surrendering are not removed, and the faculties of body have not flourished for doing services to Him.

Would it not be against the noble words ‘pareekShya vividha upAyai:’ (When disciple comes to AchAryan, AchAryan should test him in different ways first)? – since it is said in SrIvachana bhUshaNam ‘iraNdum kulaiya vENumenRirukkil iraNdukkum iraNdum uNdAyththadhAm [SrIvachana bhUshaNam – 16]’ (if the two – thAyAr and perumAn – wait till the devotee’s two – presence of bad and loss of good, are addressed by the devotee before accepting the devotee’s surrender, then the two, that is, thAyAr and perumAn would get the two blemishes of presence of bad and loss of good),

and so, analyzing the good and bad aspects would end up being a blemish for the one being surrendered to.

It is said too as, ‘thyajyathE yadhi dhOshENa guNEna parigruhyathE – Ethath sAdhAraNA:panthA: Achrithasya kutha:palam’ (~if will drop looking at blemishes, or accept only looking at qualities of one coming to surrender, then there is no greatness in the ordinary one being surrendered to).

theedhu – is – having the blemish of leaving to suffer from not removing the unwanted and not giving what is wished for;  he is not having such blemish is the meaning here.

thannaich chArndhavarkatku – for those who consider him as means and destiny, and surrender to him who is having such glory,

first,

thavam tharum – as said in ‘nyAsa mEshAm thapasAmathiriktha mAhu:’ (SaraNAgathi is supreme among the thapas). he would give the most distinguished among the means, and which is according to true nature of self, and what is shown in the first sentence of dhvayam, that is the firm devotion towards SaraNAgathi;

selvam thagavum tharum – and then, he would give that which is shown by the second sentence of dhvayam, that is, doing services (kainkaryam); and, like one needs hunger before eating, he would give the wealth of taste that is devotion that is suitable for the destiny;

thagavu – suitability;

selvum – tharum – As said in ‘sathu nAgavaraSSrImAn’, (SrImAn that is gajEndhrAzhvAn), and ‘lakShmaNO lakShmi sampanna: [SrI rAmAyaNam]’ (Having wealth that is kainkaryam, that is iLaiyAzhvAr (when leaving for forest)), he would give such wealth that is service (kainkaryam).

Or,

thagavum tharum – would also give the longing (thagavu) for the destiny.

Or furthermore, selvam thagavum tharum – the kainkaryam said in latter sentence (of dhvaya mahA manthram) applies up to charama parvam (the ultimate state, that is kainkaryam to AchAryan), and since it is the utmost dharmam, he would give the wealth of kainkaryam that extends to such charama parvam. For this meaning, thagavu – is – dharmam.

sariyAp piRavip pavam tharum theevinai pARRith tharum – next, as said in ‘sArndha iru val vinaigaLum sariththu [thiruvAimozhi – 1.5.10]’ (pushed over (completely without any remainder) the two types (virtues and vices) of karmas that are irremovable which are being together (with me)), unless the most powerful (emperumAn) can destroy it, it cannot be removed even by experience of its effects or by penance, and which would make one go through more and more of worldly existence through many types of births – such cruel karmas.

As said in ‘paNdai val vinai pARRi aruLinAn [kaNNinuN chiruthth thAmbu – 7]’ (mercifully drove away as dust, the strong sins which were following me eternally), he would make such karmas break into insignificant pieces (powder); like how powder would fly off as wind blows,  he would let those karmas fly away.

pavam – samsAram – worldly existence;

pARRi – (break it into) pieces;

gIthAchAryan too said ‘sarva pApEbhyO mOkShayishyAmi [SrI bhagavath gIthA]’ (~I will liberate (you) from all the sins).

paranthAmam ennum thivam tharum – next, as divined in gadhya thrayam, ‘parandhAma akShara parama vyOmAdhi SabdhithE [gadhya thrayam]’ (~the word parandhAmam indicates SrIvaikuNtam), thivam – paramAkASam, what is said as ‘parandhAmAm’, that is, SrIvaikuNtam.

He would give that.

Even though in this way he would give starting from following of prapaththi all the way up to paramapadham,

avan seer anRi yAn –  matters other than the auspicious qualities of emperumAnAr who is the benefactor as listed in the aforementioned,

uL magizhndhu – uvandhu arundhEn – I would not accept it with happy mind and enjoy (such other matters).. arundhu – consume (enjoy).

You see, even paramapadham which is said as ‘suzhi pattu Odum sudharch chOdhi vELLam [thiruvAimozhi – 8.10.5]’ (~in paramapadham that looks like flood of light flowing whirling), is ignored by amudhanAr like ignoring aiSvaryam (comforts), and kaivalyam (enjoying own AthmA only), because of enjoyability of auspicious qualities of emperumAnAr that are as said in ´pAlE pOl seer [periya thiruvanthAdhi – 58]’ (~ enjoyable like milk);

By this, with love I would like and consume only his divine auspicious qualities, says amudhanAr.

magizhndhu – implies liking, so uvandhu – is with liking, and supporting / taking it up. (I would not do that, says amudhanAr about other things).

When some recite as ‘saliyAp piRavip pavam tharum’ – sali – is – removable from its place; saliyA – cruel karmas that are difficult to uproot, which is the cause of worldly existence;

jeeyar too wished for it in ‘nithyam yatheendhra [yathirAma vimSathi 4]’ etc., slOkams.

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

thavam tharum – Realize that being in the state of SaraNAgathi itself is a great fortune, as said in ‘kEchidh bhAgyAdhikA: puna:’. So it talks about that benefit being given.

Firm devotion towards SaraNAgathi  is – living as said in the first sentence of dhvaya mahA manthram. Having the firm determination that the divine feet is the only shelter. Mind not going towards other means, and having full faith that the ultimate destiny would not be lost to us.

selvam thagavum tharum – Note that the word thagavum (matching) is used only with selvam thagavum; he would give matching wealth that is suitable for doing service mentioned in the second sentence of dhvaya mahA manthram; that matching wealth is the devotion in the form of love.

He would give the devotion that is suitable for service that extends up to doing that service to emperumAnAr himself (charama parva nishtai).

==> Those dedicated to emperumAnAr only, would consider the meaning of dhvayam as being applied to emperumAnAr himself.  This is explained:

They consider nammAzhvAr as representing the diving body of SrIman nArAyaNan whose kindness is instigated by pirAtti. Since divine body would highlight the qualities of emperumAn, and since nammAzhvAr highlights the divine qualities of emperumAn, we consider nammAzhvAr as the divine body of SrIman nArAyaNan. Now, we consider emperumAnAr as the divine feet of that nammAzhvAr.

So in the first sentence of dhvayam they surrender to that divine feet, that is , to emperumAnAr;  if we consider nammAzhvAr who is divine body of SrIman nArAyaNAn and consider nammAzhvAr’s divine feet (emperumAnAr) as the means, and it being the destiny too, we do kainkaryam to that divine feet (emperumAnAr) himself, and that is what they consider the meaning as for the second line of dhvaya mahA manthram.

thee vinai pARRith tharum – pARRi -> removing the karmas, like turning them into pieces.  nammAzhvAr who surrendered to emperumAn (prathama parva nishtai) said, ‘kamala malarp pAdham kANdalumE viNdE ozhindha [thiruvAimozhi – 10.4.9]’ (~as I saw the lotus feet the karmas were broken (into pieces)), whereas, madhurakavi AzhvAr  being in charama parva nishtai  (devoted to devotees/AchAryan), says, ‘paNdai val vinai pARRi aruLinAn  [kaNNinuN chiruthth thAmbu – 7]’ (mercifully drove away as dust, the strong sins which were following me eternally); it may possible for just broken one to get back into form; but if it is turned into pieces, then it would fly away and not come back to form. That is the greatness of love of AchAryan (love towards AchAryan);  following such state, amudhanAr also says, pARRith tharum.

paranthAmam – param dhAmam – best place.

See the beauty of sequence of words – first it is about following of SaraNAgathi as per first sentence of dhvayam ,  then the suitable devotion that matches the service mentioned in second sentence of dhvayam, then after that it is about removal of the unwanted (theevinai pARRi) which is the meaning of word nama:,  then it talks about thivam which is the achievement of the wanted that is suitable for kainkaryam which is the meaning of chathurththi  (Aya).

yAn avan seer anRi onRum arundhEn – emperumAnAr’s divine auspicious qualities are so sweet for amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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

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Introduction (given by maNavALa mAmunigaL)

As emperumAnAr did not say anything for that, amudhanAr gets it clearly that it is due to causeless mercy (nirhEthukam), and says – emperumAnAr, who cut off my cruel karmas is the one who, when no one had asked for it, had came by himself and rejected the philosophies that misinterpreted vEdhas; whatever he does would be based on his causeless mercy only isn’t it?

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Looking at the divine face of emperumAnAr, amudhanAr asked – your highness who all these days had ‘tied up your legs’ and not stepped in to accept me, and now when there is nothing I have done, are accepting me; what could be the reason? let me see you explain that – even after he pushed emperumAnAr he did not reply but was keeping his head down – amudhanAr understood that it is due to causeless mercy which cannot be seen anywhere else; and

in this pAsuram – emperumAnAr took out the sword that is his mercy from its case that is his own volition, and cut and threw away my cruel sins along with all its trace; emperumAnAr who is the head of the clan of prapannas, is the most helpful who removed the deceitful words of the most foolish kudhrushtis (who misinterpret vEdhas) who were giving wrong meanings that manifested from their ignorance as the meaning of vEdhas. Thus amudhanAr gets clarity that whatever emperumAnAr does is due to his causeless mercy, and gets convinced himself.

kattap poruLai maRAip poruL enRu kayavar sollum
pettaik kedukkum pirAn allanE en peru vinaiyaik
kittik kizhngodu than aruL ennum oLvAL uruvi
vettik kaLAindha irAmAnusan ennum meyth thavanE                   –  93

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Word by word meaning (given by maNavALa mAmunigaL)

en peruvinaiyai – Seeing the greatest sins of mine which are like unapproachable thorny shrubs
kitti – (he) came without backing off
uruvi – and took out
oL – the bright, sharply done
vAL – sword
than aruL ennum – that is his mercy,
from its holder that is his volition which was hidden until the time of his acceptance,
vettik kaLaindha – and cut away and threw off
kizhangodu – (the sins) along with the root that is the scent of such sins which can be the cause of regrowth of such sins;
meyth thavan ennum – he who is the head of the clan of prapannas,
irAmAnusan – that is, emperumAnAr,
kedukkum – removed
(the other philosophies which are) as said in ‘para brahmaiva agyam brama parigatham samsarathi [vEdhArtha sangraham]’ ((other philosophies) say brahmam is having agyAnam (lack of knowledge), it is having brAnthi (confusion) and so is toiling in material world) etc.,

kayavar – such kudhrushtis (mis-interpreters) who cause confusion
sollum – say
pettai – deceitful words,
kattam – and lowly
poruLai – meanings
maRaip poruL enRu – as the meanings of vEdhas;
pirAnallanE – emperumAnAr is such a helper, isn’t it?

Thought is that all that he does is based on causeless mercy.

kattam – kashtam – difficulty/lowly
pettu – deceitful sentences
meyththavan – based on true nature of self he is one having the thapas in the form of SaraNAgathi (surrender) which is the truth;

Among the thapas it is said SaraNAgathi (surrender) is the best, in ‘thasmAn nyAsa mEshAm thapasAmathiriktha mAhu:’ (SaraNAgathy is supreme among the thapas).

vyAkyAnam

en pey vinaiyaik kitti – Flourishing with branches and sub-branches, the poisonous tree of bad karmas which cannot be rectified by amends or experience of effects, was created by me who was not amicable till now;

even though that tree that was like thorny shrubs was not approachable by anyone,

like how krishNan went and got to kaurava army and destroyed them, as said in ‘kAlOsmi lOka kshayakruth pravrudhdha: [SrI bhagavath gIthA]’ (I am the Time; I am the one who lets the world vane and grow);  it is said too as ‘avidhyA tharu’ (tree that is ignorance of true knowledge).

vinaiyaik kitti  is vinaiyEnaik kitti -> getting to me who is of such karmas;

He is saying – you see, instead of getting someone to do the work, he by himself came and got me.

kizhangodu – up to the root that is the scent of karmas which can trigger the growth of such karmas

than aruL ennum – Unlike the grace of one who said ‘sidhdhir bhavathi vA nEthi samsayOchyutha sEvinAm’ (Even for those who serve achyuthan (name implies one who does not let down His devotees), it is doubtful whether they achieve him or not), grace of emperumAnAr who is said as ‘nasamsayasthu thadh bhaktha paricharya rathAthmanAm’ (~for the devotees of emperumAn’s devotees there is no doubt about attaining emperumAn),;

oL vAL uruvi – pulled out the beautiful sword weapon from its holder that is his volition; oL -> beauty;  oL vAL -> sword having brightness; sword that is sharp;

vettik kaLaindha – cut it and threw away; like how one would wonder whether there was even a plant in that place earlier if a plant is cut and its root is removed, he removed my karmas along with their root (scent), that one would wonder whether amudhanAr even had such karmas earlier; removed it so thoroughly with the root;

emperumAnAr’s divine vigraham at vAnamAmalai

meyth thavan –  having truthful thapas. Having thapas in the form of true nature of AthmA, that is SaraNAgathi (pArathanthriyam); as said in ‘thasmAn nyAsamEshAm thapasAm athirikthamAhu: [thaiththirIya upanishath nArAyaNavalli – 50]’ (Thus, this nyAsam (SaraNAgathi) is said as the top-most penance), emperumAnAr is a follower of prapaththi which is supreme among all the thapas; due to this only, you see, he is followed by the clan of prapannas and is the head of prapannas.

irAmAnusan – such emperumAnAr

kattap poruLai maRaip poruL enRu – As per ‘para brahmaiva agyam brama parigatham samsarathi thath parOpadhyAleedam [vEdhArththa sangraham]’,((other philosophies) say brahmam is having agyAnam (lack of knowledge), it is having brAnthi (confusion) and so is toiling in material world, and when it realizes this then it gets liberated)’, etc., it contradicts upa-brahmaNams, contradicts sUthrams, and contradicts prathyaksham (plain sight) , and so they are lowly; them saying that these are meanings of vEdham;  kattam – lowly / imaginary,

kayavar sollum – As said in ‘mAyAvAdham asach-chAsthram pracchannah baudhdham uchyathE mayaiva kalpitham dhEvi kalau brAhmaNa rUpiNA [pAdhma purANam]’ (Sivan saying: O pArvathI, in the age of kali I shall descend in the form of a brahmaNa to spread this mayAvAdha philosophy which is actually buddhism in disguise), deceitful to the world, they say that there is no divine form (vigraham), no natural auspicious qualities, no place like said in ‘pAdhOsya viSvA bhUthAni thripAdhasyAmruthamdhivi [purusha sUktham 13]’ (all of this material realm (which contains unlimited 14-layered universes) is a quarter portion of His wealth), there is no characteristic of being husband of lakshmI which is said in ‘hreeshchathE lakShmeeScha pathnyau’ (He is having divine consorts SrIdhEvi, bhUmA dhEvi and neeLA dhEvi), and for these explanations they say that they are inner meaning of vEdhas –  such mis-interpreters like Sankara, et al., which they explain in detail; kayavar – those having lowly/bad path/ways.

pettaik kedukkum pirAn allanE – Isn’t he the helper who removed such deceitful sentences.

pettu –> deceitful sentence

pettai kedukkum – pettu -> their bad prabandhams (their Slokas/poems) which are fully badly twisted, as said in ‘pankantharitha gunjEna SankarOdhyartha palyathA’, the lowly poems that they created; emperumAnAr removed such very lowly arguments by using, as celebrated in ‘yatheendhra matha sUkthi artha svachchandhagadhi rathnavath’ (like a clean gem that is very clear, emperumAnAr’s words have very clear explanations), and being able to remove the tangles of vEdhAntham as said in ‘chirandhana sarasvathee chikura bandha sairandhrikA’, such arguments full of truth through SrIbAshyam and such prabandhams.

Now, since he did this by himself and not done in response to someone asking for it, amudhanAr gets convinced that all these acts of emperumAnAr are due to his causeless mercy.

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

kattap poruL ­ –  also means – for those with true knowledge, the deceitful words of those other philosophies would cause difficulty/sorrow. For example, when yAdhavaprakASan gave lowly meaning for kapyAsam, emperumAnAr’s heart  was in sorrow, and tears rolled out in the very presence of him.

vinaiyai kitti – instead of saying vinaiyai ‘vetti’ (cut),  the word ‘kitti’ (approached) is used, perhaps because the karmas are unapproachable dense bushes, but still emperumAnAr approached it and removed them all; it shows emperumAnAr’s nature of not backing off from them.

– – – – –

Translation: raghurAm SrInivAsa dasan

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