rAmAnusa nURRanthAdhi – 93

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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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