rAmAnusa nURRanthAdhi – 102

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

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Introduction (given by maNavALa mAmunigaL)

In this way, in the matter of emperumAnAr who is having the quality of being most enjoyable, such that his quality of purifying is invisible/not given importance (asahyam), amudhanAr talks about how his inner and outer senses are focused with at most love towards him, and asks –  when there is so much of area in this world, what is the reason for your generosity to be growing towards me?

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – He talked about how if he talks about celebrating the purifying quality of emperumAnAr when one should be involved in his quality of enjoyability, it would be a blemish for those who are immersed in his quality of enjoyability and are weak out of love;

In this pAsuram – Due to the grace of those noble ones for the blemish to be rectified, both his inner and outer senses due to utmost love towards emperumAnAr has fully involved in it, says amudhanAr, and also, he is asking himself – what the reason could be for emperumAnAr’s divine generosity to grow surging towards me when there are so many sentient in this world.

naiyum manam un guNangaLai unni en nA irudhu em
aiyan irAmAnusan enRu azhaikkum aru vinaiyEn
kaiyum thozhum kaN karudhidum kANak kadal pudai sUzh
vaiyam idhanil un vaNmai en pAl en vaLarndhadhuvE                 –   102

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Word by word meaning (given by maNavALa mAmunigaL)

manam – mind
unni – would contemplate
guNangaLai – the qualities
un – of your highness
naiyum – and become weak within;
en – my
nA – tongue
irundhu – would be focused / always
em aiyan irAmAnusan enRu – and say about our absolute relationship (aiyan – father), and, divine names,  {translator’s note: ‘em aiyan irAmAnusan’ is the divine name of maNavALa mAmunigaL’s  divine son of pUrvASramam}
azhaikkum – and call (you);
While this is so, since time eternal , these (senses) were kept subservient to inappropriate matters
aru vinaiyEn – by me who is the at most sinner (that is, I was not understanding the glory of devotees, but was doing services only to emperumAn)
such is me,
kaiyum – my hands
thozhum – always perform anjali bandham (joining of palms of hands, with reverence);
kaN – eyes
kANa – seeing your highness at all times
karudhidum – is what it wishes for;
when there are so many being born
idhu vaiyaththil – in this earth
pudai sUzh – that is surrounded fully in all sides
kadal – by ocean,
en – due to what reason
un – your
vaNmai – generosity (audhAryam)
en pAl – towards me
vaLarndhadhu – has grown?
azhaikkum – will call (the name);
kaN karudhidum – eyes will contemplate – says due to ‘chEthana samAdhi’  (it is not the eyes themselves, but the AthmA that directs the eyes);

vyAkyAnam

naiyum manam un guNangaLai unni – Since it is the reason for not fulfilling the wish of bharathAzhvAn who came thinking ‘EbiScha sachivais sArdham’ (~I have come along with everyone, please come back to ayOdhyA), and since it is the reason for leaving periya pirAttiyar in the forest who had said ‘ananyA rAghavENAham’ (~I will never separate from rAghavan), and since it is the reason for giving up of iLaiya perumAL (lakShmaNa) who had said ‘guNair dhAsyam upAgatha:’ (I am his servant who am lost to his qualities), those auspicious qualities of sarvESvaran would invoke fear in his devotees.

unlike that, my mind is completely staying weak inside due to the experience of contemplating sauSeelyam, saulabhyam, vAthsalyam, etc., qualities of you who has incarnated with a vow to save the sentient entities who are immersed in the leelA vibhUthi (this world), and scorched by disagreeableness.

As said in ‘AhlAdha seetha nEthrAmbu: pulakeekrutha gAthravAn sadhA paraguNAvishta:’ (tears flowing from eyes, hairs bristling, mind always enjoying emperumAn’s qualities), he is saying that his mind suffered the suffering a sentient would go through.

His auspicious qualities are so enjoyable that even the non-sentient mind also would melt, you see!

en nA irundhu em aiyan irAmAnusan enRu azhaikkum aru vinaiyEnby kAkAkshi nyAyam (crow seeing sideways), (aru vinaiyEn) needs to be included for previous and next phrases.

en nA – my tongue (jihvA)

From time eternal till now, it was engaged in other lowly matters; my tongue which was ‘asath keerthana kAnthAra parivarthana pAmsulai’ (tongue is looking around to praise some one, like looking around lost in a forest);

irundhu – experiencing your auspicious qualities, it stayed completely involved in it fixed in one place; even for you who granted this it would be difficult to shake it off from the place; like the creeping plant that would be having only the stem, my tongue would talk about only one thing (now).

em aiyan – As said by ‘asannEva bhavathi’ (I was staying like a rock), I was staying like a non-sentient, and, as said by ‘santhamEnamthathOvidhu:’ (He becomes a noble one (who understands about brahmam)), emperumAnAr gave his grace and made me something – thinking about this grace, and considering what is said in ‘sahi vidhyAthastham janayathi’ (AchAryan gives the birth of knowledge), and, ‘gururmathA guru:pithA’ (guru is mother, guru is father), and, ‘anRu nAn piRandhilEn piRandha pin maRandhilEn [thiruchchandha viruththam – 64]’ (before getting birth of knowledge I was like unborn; after getting the birth of knowledge I have not forgotten about emperumAn), and ‘mAtha pithA yuvathayas thanayA vibhUthis sarvam [sthOthra rathnam – 5]’ (mother, father, women, children, are all nammAzhvAr for me), and ‘thandhai nal thAy thAram [Arththi prabandham – 3]’ (Father, good mother, wife, (brothers, huge wealth is all you for me ethirAsA)), and in thousand such references it is talked about this special relationship;  considering you as the absolute relation; considering your relationship,

irAmAnusan – when incarnated as younger brother of chakravarthi thirumagan (SrI rAman), he said ‘nacha seethA thvayA heenA nacha aham api rAghava – muhUrtham api jeevAvOjalAn mathsyA vivOdhruthau’ (Like how a fish would lose its life if left outside the water, seethA and I will lose our life if we are separated from you (if you go to the forest alone by yourself)), was ananyArhar (not wishing for anyone else) like pirAtti, and won mEghanAthan (indhrajith) who is the enemy of devotees – involved in such auspicious qualities, and which is shown by this divine name as well.

emperumAnArvAnamAmalai

enRu azhaikkum – like how in the shore of the pool SrI gajEndhrAzhvAn wailed loudly, (my tongue) called (your divine name);  azhaikkum – calling (the name).

In case of emperumAn that divine name is called after forgetting to call for some time, as said in ‘dhasyubhi: mushithEnaiva yuktham AkranthithumbruSm’ (If thieves come together to steal, one would shout to alert) (In the same way one calls emperumAn’s name when there is difficulty of senses (which are like thieves) which trouble the person).

It is unlike that here, it is wished to call emperumAnAr’s name while continuously thinking about him itself;

AzhvAr too called with loud voice thinking about what happened in the past, as ‘puNarA ninRa maramEzh anRu eydha oru vil valavAvO, puNarEy ninRa maram iraNdin naduvE pOna mudhalvAvO [thiruvAimozhi – 6.10.5]’ ((‘O’ is a calling of Him about the situation) – you broke through the seven trees by His arrow, you went in between the two trees).

That is, due to the overflowing love born out of experiencing your auspicious qualities, my mind fully called your name of glories;

aru vinayEn kaiyum thozhum ­ – As said in ‘nAnE nAnAvidha narakam pugum pAvam seydhEn [periya thirumozhi – 1.9.2]’ (I myself (automatically) performs sins that would set me up for various types of hells), and ‘pAvamE seydhu pAviyAnEn [periya thirumozhi – 1.9.9]’ (~became a sinner by doing only sins), and, ‘na nindhitham karma thadhasthi lOkE sahasraSO yanna mayA vyadhAyi’ (sthOthra rathnam 23 – There are thousands of karmas in this world, I have accumulated all the disapproved karmas), and,

‘and,

yAvachcha yachcha dhuritham sakalasyajanthO: thAvachcha thaththadhadhigam cha mamAsthi sathyam’, (all the sins committed by all the people in the world for how many ever times, sins above that level are truly present in me),

hands of me who from time eternal, made the faculties that belong to you to be belonging to inappropriate matters, and due to that, performed completely cruel sins, and now, involving in the auspicious qualities of yours, is doing anjali bandham (badhdhanjali (joining of palms with reverence)) towards you.

You see, amudhanAr is standing shoulder-to-shoulder with (doing the same thing as) those living in SvEtha dhveepam as said in ‘badhdhAnjali puda hrushtA: nama ithyEva vAdhina:’ (~with automatically joined palms, and shouting nama: those in SvEtha dhveepam ran towards emperumAn).

kaN karudhidum kANa – My eyes which till now was thinking about seeing other lowly matters, as said in ‘undhan meyyil piRangia seer [rAmAnusa nURRanthAdhi – 104]’, is now wishing to see the divine body of your highness which is bright due to the enjoyable auspicious qualities of yours.

As said in ‘kadhA dhrakShyAmahE rAjan jagatha: klESa nASanam [SrI rAmAyaNam – 83](bharathan prays – when will I see rAman who can remove the sorrows of the world), and,

kANumARu aruLAy [thiruvAimozhi – 7.2.3]’ (~ grace me to see you),  and,

kANa vArAy [thiruvAimozhi4.7.1 / 6.9.4 / 8.5.1 / 8.5.2 / 9.2.4]’ (~come (for me) to see), and,

kadhAnu sAkShAthkara vANi chakShushA [gadhya thrayam] (When will I see my lord bhagavAn nArAyaNan), and, ‘nEthrAsAth kuru kareeSa sadhA’ (When will I be able to see emperumAn (dhEvap perumAL)),

SrI bharathAzhvAn, AzhvAr, and AchAryas divined these in the matter of emperumAn;

in the same way amudhanAr is divining this (in the matter of emperumAnAr).

It is said too, ‘rUpam thavAsthu yathirAja dhruSOr mamAgrE’ (~I, without any effort of mine, shall see your beautiful form to the satisfaction of my eyes);

If asking whether it is appropriate to say that eyes which are non-sentient as ‘would wish to see’, as said in ‘kAmArththAhi prathikrupaNA chEthanA chEthanEshu’ (~If someone grows with desire, he would do anything even which should not be done), due to the spell of love, talking about it as a sentient is acceptable.

kadal pudai sUzh vaiyam idhanil – When there are so many sentient in this world surrounded by oceans on all sides;

un vaNmai – generosity of yours, you who came and incarnated with a vow to save all the sentient, is making only me to be involved in this way, and also, my senses/faculties also are involved individually – such generosity of you who graced this to happen – is the thought.

en pAl en vaLarndhadhuvE – It grew further and further towards me only; what is the reason for this – I would not know – I am ignorant. Is there any effort/eligibility on my side? Knowing that it is not there, I ask you this question. Your highness knows everything. If your highness knows anything about this, please reply about it.

Since emperumAnAr did not seem to reply to that, amudhanAr concludes that emperumAnAr did this without any reason, and becomes happy.

thiruvarangaththu amudhanAr celebrates emperumAnAr’s generosity in each pAsuram; it is like a delicate youth (prince) who knows the enjoyment of food, would wish for ghee for every handful of food.

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

naiyum manam un guNangaLai unni – By this it talks about the inner sense, that is, mind. Saying these as the doer shows that without expecting amudhanAr they are automatically attracted to emperumAnAr’s qualities.

un guNangaLai – Qualities like the beauty of your divine body. Since the other senses talked about in the pAsuram are related to body, the qualities of emperumAnAr also shall be about his divine body.

Now, it can also be about his qualities like kindness, generosity etc., which show the nature of his body which is not of material realm.

en nA irundhu em aiyan irAmAnusan enRu azhaikkum – Since it is your divine name, the tongue that got the taste of it would not stop saying it.  It would be sweet for anyone who recites his name; in addition, if there is a relationship with him, it would be a double treat. So my tongue would always be talking about our relationship and your name.

em aiyan – our father. Since he gave knowledge and made us something worth, he is a father.

kaiyum thozhum – While reciting your names, the hands automatically join together. Even today we see the noble ones joining their hands (anjali) when reciting ‘kurugUrch chatakOpan’, isn’t it?

kaN karudhidum kANa – Why ‘karudhidum’ (would wish to), whereas for tongue and hands it is definitive, but not so in case of the eyes?  It is because, as said in ‘kaNda kaNgaL pani arumbu udhirumAlO en seygEn [thirumAlai – 18]’, due to happiness, eyes would be filled with tears and cannot see clearly, so it has to be said like this.

– – – – –

Translation: raghurAm SrInivAsa dasan

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