rAmAnusa nURRanthAdhi – 94

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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 arundhEnI 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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