rAmAnusa nURRanthAdhi – 104

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

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Introduction (given by maNavALa mAmunigaL)

Seeing you enjoying the knowledge based on my advises, what if you realize emperumAn; how much more you might enjoy it – may be the thought of emperumAnAr – so thinks amudhanAr and says – even if (you) easily and in detail show emperumAn, I would not want other than the radiant qualities in your divine body;  in both the worlds I would sustain myself only if you would grant me that; otherwise I would not.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – As he was engrossed in the happy thought that emperumAnAr advised the true inner meanings of thathva, hitha, purushArtham, he thought that emperumAnAr might be thinking as – just for advice itself you are enjoying in this way; if I got you to realize emperumAn how much more you might enjoy and be happy?’

amudhanAr replies – even if you show in the palm of my hand (that is, making it easily accessible), that krishNan who is sakala jana manO hAri (one who captures the minds of everyone), and who was doing divine playing, I would not wish for anything other than the auspicious qualities that are present bright in your divine auspicious body;

whether you get angry thinking that I am talking too much foolishly and make me fall in to the hell that is this samsAram, or, thinking that – ‘he has surrendered only to me’ and so with your kindness get me to reach paramapadham of boundless brightness,  Oh emperumAnAr who is the most generous like rainy clouds, if by your at most voluntary kindness help me enjoy your divine auspicious body,  then I will sustain regardless of the two places to which you may send me; otherwise I would not sustain – and so amudhanAr is ascertaining his destiny (enjoyment of the beauty of radiant divine body of AchAryan).

kaiyil kani enna kaNNanaik kAttith tharilum undhan
meyyil piRangiya seer anRi vENdilan yAn nirayath
thoyyil kidakkilum sOdhi viN sErilum ivvaruL nee
seyyil tharippan irAmAnusA en sezhum koNdalE               –   104

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Word by word meaning (given by maNavALa mAmunigaL)

sezhum koNdal – distinguished and most generous like a cloud
em irAmAnusA – Oh you who showed (that kindness) to us!
kAttith tharilum – (even if you) get  me to see the
kaNNanai – sarvESvaran who is easy to attain for His devotees
kaiyil kani anna –  like a gooseberry fruit in the palm of the hand (that is, easily and fruitfully),
yAn – I
vENdilan – would not want (anything)
seer anRi – other than the qualities of beauty etc.,
unRan – of your
piRangiya – bright
meyyil – divine body;
whether
kidakkilum – immersed in
nirayth thoyyil – slushy mud, that is samsAram;
Or,
sErilum – reached
viN – paramapadham
sOdhi – which is of boundless radiance
because of its pure sathva (tranquil) quality;
That is, to stay enjoying only the attributes of your divine body,
iv aruL – this grace for that,
nee seyyil  tharippan – if  you do that, I will stay put in some place; Otherwise, I would not be able to sustain myself, is the thought.

piRangu – brightness;   nirayam – samsAram that is ‘vidiyA ven narakam [thiruvAimozhi 2.6.7]’ (~hell with no light at the end of the tunnel).
thoyyil – mud;
When some recite as ‘nirayath thoyyil kidakil en, sOdhi viN sEril en – it does not matter whether I stay put in samsAram or I reach paramapatham – I have got nothing to do with them;

Thinking about the blemish of samsAram, and distinguished nature of paramapadham, I am not with the attitude of leaving the former and getting the latter; if your highness grants me this experience (of enjoying the qualities of your divine body), then I will sustain myself even in samsAram;  if not granting, then I would not sustain myself even in paramapadham, is the point.

Even if you show Him and give him to me..

vyAkyAnam

em sezhum koNdal – Like the paddy whose face would be dull/withering if there is one less spell of rain, as said in ‘vidhyAnyA SilpanaipuNam [SrIvishNu purANam 1.19.41](Other knowledge are like mundane skills which are useless for self/god realization), been reciting other than the true SAsthram, which are equivalent to learning to stitch a foot wear, and not reaching the knowledge of thathvam as ‘sAvidhyAyAvimukhthayE [SrIvishNu purANam 1.19.41] (That knowledge which leads to liberation is true knowledge), and so not having a way to be saved, as said in ‘vAdinEn vAdi [periya thirumozhi – 1.1.1]’ (was withered (due to being in samsAram)), and so our faces were dull;

emperumAnAr, like a spell of rain for us,  created association to his distinguished divine feet, and advised true knowledge, saved us, and made us something – so amudhanAr is calling him as ‘sezhum koNdal’ (rainy cloud).

Unlike the cloud that is formed by (only if there is) a mix of smoke, light, water, and air, and which is of material realm, and not pouring on those who need it, but on oceans etc., and for whom that did not ask for it,

the cloud that is emperumAnAr is the head of true inner knowledge of thathvam,etc., and has incarnated with a vow to save everyone in the world whether they asked for it or not – emperumAnAr is having such distinguished auspicious qualities – so amudhanAr is calling him ‘sezhum koNdal’.

irAmAnusA  – Oh emperumAnAr of such nature!

kaiyil kani anna kaNNanaik kAttith tharilum – As said by ‘paththudai adiyavarkku eLiyavan [thiruvAimozhi – 1.3.1]’ (easily approachable to devoted servants), He is subservient to His devotees, He performed the work of messenger,  charioteering, etc.,

and as said in ‘kaNNik kuRum kayiRRAl kattuNdAn kANEdi [periya thirumozhi – 11.5.5]’ (~Oh kaNNan got tied with a small rope, you see my friend!), He got tied by a weak rope, and got beaten,

and as said in ‘koRRak kudaiyAga Endhi ninRa gOvardhdhanaththu ennai uyththidumin [nAchchiyAr thirumozhi – 12.8]’ (~please unite me to the gOvardhan hill which kaNNan lifted as an umbrella),  lifting the gOvardhana mountain,

and as said in ‘thiNNan veedu mudhal muzhudhumAy [thiruvAimozhi – 2.2.1]’ (being the controller for all results like giving strong and unique mOksham, etc.) – being distinguished, and the lord of everyone (sarvasmAthparan), and having wonderful qualities and acts –

even if (you) give such krishNan for me to see easily like having a gooseberry fruit in the palm of the hand (that is, easily and fruitfully),

unRan meyyil piRangiya seer anRi vENdilan yAn – As said in ‘pathim viSvasya’ (emperumAn is our lord/husband) and, ‘dhEvAnAm thAnavAnAncha’  ‘dhEvAnAm dhAnavAnAncha sAmAnyamathi dhaivatham” (~He is the lord who is common to dhEvas and asuras), and ‘ulagukku Or mundhaith thAy thandhai [thiruvAimozhi – 5.7.7]’ (~He is the distinguished mother and father for the world), am I dedicated to the one who is common to all? Am I not dedicated to your highness who is the lord only for those who are dedicated only to you?

Always, interest would be born only in the matter where we have got love towards, isnt’ it? So, I would not wish for anything other than the qualities of elegance and beauty (saundharyam and lAvaNyam), that are bright in your divine auspicious body; I would not even think of those others;

piRangu – being bright.

If asked – how so: when it is SAsthram that says ‘prApyasya brahmaNO rUpam [hArItha smruthi 8-141] (brahmam (bhagavAn) is the destiny to be attained), that is, destiny is sarvESvaran who is the target of all who surrender, and when you the sentient is the one who surrender (to Him), can you say like that? While He is the sarvESvaran who is the destiny, who is ever present, and who is present as antharAthmA (in-dwelling supersoul) for me, but, from time eternal till now I did not locate the shore of sea that is samsAram; after I got your highness today (now), adiyen reached the shore;  So the thought is – only your highness is my destiny.

Or,

when krishNan was being a messenger, charioteer, etc., even after He made visible His full form to everyone whether they are amicable or opposed, and even after advising about thathva, hitha, purushArtham from within the chariot seat of His, the desire for liberation was not born for even at least one person; it is well known, that after just seeing your highness the dumb got that desire for liberation, and your highness got him to see the distinguished divine body of yours, and gave him paramapadham at that time itself – kUraththAzhvAn heard this news, and hated himself by thinking he might not get such benefit;  in these ways, there is a big difference between emperumAn and your highness, so, I am having faith in this way – can also be the reply of amudhanAr.

Or, else,

even if you show the easy way to approach emperumAn, but since He can punish as well, seeing my lowliness He might be unfavorable, so, I am having faith that it is only your love that would uplift me from the samsAram.

It is said too as  ‘nArAyaNOpi vikruthim yAthi gurO: prachyuthasya dhurbudhdhE:
jalAtha bhEtham kamalam sOshayathi ravirna pOshayathi
‘ (Just like the sun which nourishes the lotus will itself scorch the flower when the flower comes out of water, for the ones who give up the attachment from their guru, SrIman nArAyaNan (who helps everyone) himself will lead to their suffering);

Or,

Even though He is the destiny, when enjoying Him, since it says ‘bhagavath vandhanam svAdhyam guru vandhana pUrvakam – kSheeram SarkarAyA yuktham svatha dhEhi viSEshatha:’ (Such a visual of emperumAn preceded by that of AchAryan is the most wonderful experience. It is like drinking the milk mixed with sugar), for us who are devoted (rasikar), it is appropriate to be in the state of considering the AchAryan’s divine body  only, isn’t it? Accordingly  I too understood the difference of this based on your accepting me; so other than enjoying along with your divine body, I do not agree to enjoy Him separately, is also the meaning.

If your highness becomes angry that – he (amudhanAr) against true nature took himself up to be independent (svAthanthriyam)’,  and your highness decide either to –

nirayath thoyyil kidakkilum – keep me immersed in the slushy mud that is samsAram which does not have any dawn (relief);  thoyyil – mud;  nirayam – due to its sad nature, it talks about samsAram.

Or, if your highness think  – Oh he is ours only – and so show your kindness and –

sOdhi viN sErilum – or you  set me into paramapadham which is of unbounded radiance since it is purely of sathvam (tranquility);

When some recite as nirayath thoyyil kidakkil en  sOdhi viN sEril en’ – It does not matter whether I stay put in samsAram, or go and reach paramapadham; I don’t  have any thing to do with either place, is the thought.

Or, for, nirayath thoyyil, etc., it can also mean – whether I am immersed in the slushy mud that is samsAram, or go reach paramapadham which is of unbounded radiance due to it being of pure sathvam.  {Difference in the meaning here is that it does not say that emperumAnAr decided one of them for him}.

ivvaruL nee seyyil dharippan – if your highness would just show your grace that would help me be fully enjoying the qualities like elegance etc., of your divine body, then I would sustain myself.

If your highness would grant me this experience, then I would sustain even if in samsAram, and if not, then I would not sustain myself even in paramapadham, is what he is saying, you see!

As said in ‘thariyEn ini un charaNam thandhu en sanmam kaLaiyAyE [thiruvAimozhi – 5.8.7]’ (~Please give your grace and remove my cycle of births, as I cannot withstand it anymore), and,

kaLaivAy thunbam un kaLaiyAdhu ozhivAy kaLai kaN maRRilEn [thiruvAimozhi – 5.8.8]’ (Whether you would remove my sorrows or not, I don’t have any other shelter to go for this), and,

na dhEham na prANAnna cha sukhamaSEShbhilashitham, na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth |bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA,
vinASam thathsathyam madhumadhana! vigyApanamidham ||  [sthOthra rathnam – 57]’ (Oh my lord! Anything outside the wealth of being surrendered to you, I will not tolerate even for a moment my body, vital airs, those pleasures which are desired by everyone and my own AthmA (self) which are devoid of servitude; let (all these aspects which are devoid of servitude) disappear. Oh my lord who killed madhu (the demon)! this is the truth; this is (my) request.), and,

naragum suvarggamum nAN malarAL kOnaip, pirivum piriyAmaiyum [gyAna sAram – 2]’ (hell and heaven are – separation and non-separation from (emperumAn) the husband of the one of the lotus flower)

and so, like how AzhvAr, ALavandhAr, and aruLALap perumAL emperumAnAr had considered in case of prathama parvam (emperumAn), amudhanAr too considerd it in case of charama parvam (AchAryan).

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

kaiyil … kAttith tharilum – kaNNan – attracts everyone’s heart. Even if you give such beauty in may hand, I would not want it, says amudhanAr.

Name kaNNan is used to show that He is very simple to approach and to get Him into our hands.

Kannan is every where {engum uLan kaNNan [thiruvAimozhi – 2.8.9}, and even if you get such vyApakan kaNNan to be held within my hand and enjoyed, I would not want it, says he.

undhan meyyil piRangiya seer anRi vENdilan yAn – By this amudhanAr has shown that a disciple should consider AchAryan’s divine body only as auspicious shelter (subASraya) and nurture and support it.

niraya … seyyil tharippan – amudhanAr is saying that samsAram is hell. Like seethA pirAtti said ‘nirayOyasthvayA vinA’ (Hey rAma! being separated from you itself is hell), this place where the sentient are separated from emperumAn is considered as hell.

Even if immersed in the slushy mud that is samsAram, if I get the opportunity to enjoy the qualities of your divine body, then I would stay in this mud without being worried.

– – – – –

Translation: raghurAm SrInivAsa dasan

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