rAmAnusa nURRanthAdhi – 99 – Part 4

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

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thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE                     –  99

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vyAkyAnam – continued

neeNilaththE (neeL nilaththa) – in the big world where there is vast space for these many different types of people of philosophies that reject or mis-interpret vEdhas, to exist;  neeL – vastness of area.

poR kaRpagam – like a very desirable kaRpagam tree, most generous, and since saying with special words as ‘pOR’ kArpagam – unlike that other kaRpagam tree that is of material realm, and which is unintelligent, and desirable only for those wishing for material objects, this one is a distinguished kaRpagam that is not of material realm, shining by itself, desirable for everyone, and of great generosity of voluntary ever-lasting help of saving us, by giving meanings through SrIbAshyam. Like the distinguished nature of the benefits given by the kaRpagam tree, this kaRpagam (emperumAnAr) is also of distinguished nature.

em irAmAnusa muni – While the whole world is on one side, and I the most adverse am on the other side, to save me only he is devoutly thinking – that is, emperumAnAr.

emperumAnAr – thirumAlirunchOlai (azhagar kOyil)
(Photo courtesy: geethAchAryan magazine cover)

pOndha pinnEafter he arrived

mANdanarAll those following the cruel philosophies were finished. That is, through SrIbAshyam, subdued each of those philosophies, and they become losers.

chAruvAka matha neeRu seydhu samaNach chedik kanal koLuththiyE
   sAkkiyak kadalai vaRRuviththu miga sAngiyak kiRi muRiththida *
mAru seydhidu kaNAdha vAdhiyargaL vAy thakarththu aRamiguththu mEl
   vandha pAsupathar sindhi Odum vagai vAdhu seydha ethirAsanAr *
kURumAkuru madhaththodu Ongiya kumArinal madham avaRRin mEl
  kodiya thaRka saRam vitta pin kuRugi mAyavAdhiyarai venRida *
meeRi vAdhil varum pARkaran madha vilakkadikkodi eRindhu pOy
  mikka yAdhava madhaththai mAyththa peru veerar, nALum miga vAzhiyE.

                                                                            [Arththi prabandham – 29]

that is, thinking about the way in which he won these opposing philosophies, and for the wealth of valor that came from that, this mangaLASAsanam is divined by our jeeyar.

And,

gAtha dhAtha kathAnAm kaLathi kamanikA kApeeli kvApi leenA
   kSheeNA kANadha vANee dhruhiNa hara kira: saurabham nArabhandhE –
kShAmA kaumArila ukthi: jagathi kurumatham kauravAth dhUravAntham
  kASa sangA Sangar AthE; bhajathi yathipathau badhra vEdheem thrivEdheem.
                                                                             [yathirAja sapthathi 70],

(emperumAnAr sat on the divine seat made by the three vEdhas; what happened immediately? Arguments of baudhdhas slid away immediately. The path advised by kapilar went and hid somewhere. Advice of kANAdhar faded away. Philosophies of nAnmukhan and Sivan lost their fragrance. kumArila bhattar’s arguments lost; prabhAkarar’s philosophy was removed by pointing out that there is too much of imagination. Is it even required to mention that ones like Sankarar’s arguments also were condemned?) –  is the same meaning as divined by abhiyukhthar (vEdhantha dhEsikan).

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

(Continued..)

Part 4

mANdanar neeNilaththE poR kaRpagam … pOndha pinnEWhereas the kaRpakam tree came to the earth due to kaNNan that was for his beloved, emperumAnAr who lives there [in paramapadham], descended to earth due to kaNNan (emperumAn) asking (for His devotees), and he descended to this world for them, to give them the true meanings of vEdhas and for them to be saved; so this kaRpagam came and gave good meanings (poruL / arththam means ‘wealth/comforts’, and also, ‘meaning’).

Those of other philosophies are finished and gone without trace. So, this state won’t be destroyed (that is, the state of ours having subservience towards emperumAnAr, and more than that, our subservience towards his devotees (as based on question of his mind starting from pAsurams 97 through 99)) . Oh mind! So do not be discouraged – is what amudhanAr says, is the meaning.

– – – – –

Translation: raghurAm SrInivAsa dasan

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