Daily Archives: May 18, 2020

thiruvAimozhi – Simple Explanation – 1.2 – vIdumin

May 18, 2020 Published by: Sarathy Thothathri

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

sriman narayanan-nanmazhwar

After enjoying bhagavAn’s supremacy fully, AzhwAr starts explaining the means to attain such emperumAn in this decad, to others. Due to the greatness of the matter he experienced, AzhwAr thought that he can share this with others and saw the samsAris (materilistic people) of this world. They were fully drowned in worldly matters. Out of his great mercy, he wanted to help them as well and instructed them to give up attachment to worldly matters and pursue devotion towards bhagavAn.

First pAsuram. nammAzhwAr orders everyone to perform Athma samarppaNam (submitting oneself) to bhagavAn with the prerequisite of giving up attachments to everything else.

vIdumin muRRavum vIdu seydhu ummuyir
vIdu udaiyAn idai vIdu seymminE

Give up all self-centered means which are hurdles to worship emperumAn. After giving up, submit yourself unto the master who is the controller/giver of mOksham.

Second pAsuram. Subsequently, to facilitate the process of renunciation (giving up), nammAzhwAr identifies the transient nature of the aspects which are to be given up.

minnin nilaiyila mannuyir AkkaigaL
ennum idaththu iRai unnumin nIrE

jIvAthmA accepts many bodies (birth after birth) which are liked by him. But these bodies are so transient that they are not even having the brief life of a lightning which appears and disappears in a flash. Seeing this, you meditate upon the supreme lord who is the master.

Third pAsuram. nammAzhwAr mercifully explains the process of renunciation briefly.

nIr numadhu enRu ivai vEr mudhal mAyththu iRai
sErmin uyirkku adhan nEr niRai illE

Give up ahankAram and mamakAram and reach out to the master. For the jIvAthmA, there is nothing more fulfilling and suitable than that.

Fourth pAsuram. nammAzhwAr explains the distinct nature of emperumAn who is worshipped after giving up worldly attachments.

illadhum uLLadhum alladhu avan uru
ellaiyil annalam pulgu paRRu aRRE

bhagavAn is distinct from chith (sentients) which are unchanging by nature and achith (insentients) which constantly change into different forms. So, after giving up attachment towards other aspects, approach with devotion, such bhagavAn who is filled with bliss.

Fifth pAsuram. The venerable emperumAn being the most apt goal to be attained is explained by nammAzhwAr.

aRRadhu paRRu enil uRRadhu vIdu uyir
seRRadhu mannuRil aRRu iRai paRRE

When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham (being free from samsAram and enjoying oneself). Eradicating such thought of kaivalya mOksham, giving up attachments towards everything else and approaching emperumAn to be firmly engaged with him, submit to Iswara.

Sixth pAsuram. nammAzhwAr explains emperumAn‘s equality towards everyone.

paRRu ilan Isanum muRRavum ninRanan
paRRu ilai Ay avan muRRil adangE

Even though he is sarvEswaran, giving up attachments towards his divine consorts, nithyasUris et al who are already attached to him , he firmly stood attached fully to us (who are newly approaching him) considering us to be that which sustains him, that which nourishes him and that which gives him pleasure. You too give up worldly attachments and become immersed in him considering his qualities of being dhAraka (sustaining), pOshaka (nourishment), bhOgyam (enjoyment) to us.

Seventh pAsuram. Instead of shying away from him seeing his wealth (of ubhaya vibhUthi), nammAzhwAr says that one should meditate on the relationship between emperumAn and his ubhaya vibhUthi and one should understand that one is among the property of emperumAn.

adangu ezhil sambaththu adangak kaNdu Isan
adangu ezhil ahdhenRu adanguga uLLE

Meditating upon the fully beautiful wealth (which includes everything without leaving out even a single entity), knowing that everything is beautifully subservient to him and thus knowing the relationship, become part of that wealth. Once the true relationship (between oneself and emperumAn) is understood, then one can become part of his wealth/property.

Eighth pAsuram. nammAzhwAr explains the method of worshiping/serving bhagavAn.

uLLam urai seyal uLLa im mUnRaiyum
uLLik keduththu iRai uLLil odungE

Understanding the purpose of mind, speech and body which we have from the beginning and which are readily available to us, give up the attachment towards worldly pleasures and become totally subservient towards the master who is apt for us.

Ninth pAsuram. nammAzhwAr explains the removal of hurdles which is the result of worshiping emperumAn.

odunga avan kaN odungalum ellAm
vidum pinnum Akkai vidum pozhudhu eNNE

As one gives up everything unto the master (bhagavAn), avidhyA (ignorance) etc and the contraction of AthmA’s knowledge will be eliminated. After that, one can surrender to emperumAn and seek out for his kainkaryam at the end of this life itself.

Tenth pAsuram. nammAzhwAr explains the complete nature of emperumAn being the most apt goal.

eN perukku annalaththu oN poruL IRila
vaN pugazh nAraNan thiN kazhal sErE

nArAyaNan is the owner of infinite jIvAthmAs and has auspicious qualities such as Anandham (bliss) etc. He has unlimited auspicious qualities. Surrender unto the firm lotus feet of that master known as nArAyaNan.

Eleventh pAsuram. nammAzhwAr says that the result is to understand the most admirable nature of this thiruvAimozhi (decad) among the whole prabandham.

sErth thadath then kurukUrch chatakOpan sol
sIrth thodai Ayiraththu Orththa ip paththE

nammAzhwAr of beautiful AzhwArthirunagari which has abundance of ponds (showing rich and beautiful environment) blessed words/phrases which have nice form and meanings with poetic meter in this well-analysed decad in these 1000 pAsurams.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-1-2-tamil-simple/

adiyen sarathy ramanuja dasan

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திருவாய்மொழி – எளிய விளக்கவுரை – 1.2 – வீடுமின்

May 18, 2020 Published by: Sarathy Thothathri

ஸ்ரீ: ஸ்ரீமதே சடகோபாய நம: ஸ்ரீமதே ராமாநுஜாய நம: ஸ்ரீமத் வரவரமுநயே நம:

கோயில் திருவாய்மொழி

<< 1.1

sriman narayanan-nanmazhwar

எம்பெருமானின் பரத்வத்தை முழுவதுமாக அனுபவித்த பின்பு, ஆழ்வார் அந்த எம்பெருமானை அடைவதற்கு வழியை இந்தப் பதிகத்தில் மற்றவர்களுக்கு உபதேசம் செய்கிறார். தாம் அனுபவித்த விஷயம் மிக உயர்ந்ததாக இருக்க, இதை மற்றவர்களுடன் பகிர்ந்துகொள்ள நினைத்து இங்கிருக்கும் ஸம்ஸாரிகளைப் பார்க்க, அவர்கள் உலக விஷயத்திலேயே மண்டிக் கிடந்தார்கள். தன் பெருங்கருணையாலே அவர்களுக்கும் நன்மை செய்வோம் என்று பார்த்து அவர்களுக்கு மற்ற விஷயங்களில் ஆசையைவிட்டு பகவத் விஷயத்தில் பக்தி செய்யுங்கள் என்று உபதேசம் செய்கிறார்.

முதல் பாசுரம். மற்ற விஷயங்களை விட்டு எம்பெருமானைப் பற்றப் பாருங்கள் என்கிறார்.

வீடுமின் முற்றவும் வீடு செய்து உம்முயிர்
வீடு உடையான் இடை வீடு செய்ம்மினே

எம்பெருமானை வழிபடுவதற்கு விரோதியான எல்லாவற்றையும் அடியோடு விடுங்கள். அவற்றை விட்டு, உம்முடைய ஆத்மாவை மோக்ஷத்தைக் கொடுக்கக்கூடிய எம்பெருமான் விஷயத்திலே ஸமர்ப்பியுங்கள்.

இரண்டாம் பாசுரம். மற்ற விஷயங்களை விடுவதை எளிமைப்படுத்துவதற்காக, அவற்றின் நிரந்தரமில்லாத தன்மையை விளக்குகிறார்.

மின்னின் நிலையில மன்னுயிர் ஆக்கைகள்
என்னும் இடத்து இறை உன்னுமின் நீரே

ஆத்மா விரும்பி எடுத்துக் கொண்ட சரீரங்கள் மின்னலைக்காட்டிலும் நிலையற்ற தன்மையுடன் இருக்கும் என்று சொல்லப்படுவதால் நீங்கள் எம்பெருமானைப் பற்றிச் சிந்தியுங்கள்.

மூன்றாம் பாசுரம். எப்படி விடுவது என்பதைச் சுருக்கமாக விளக்குகிறார்.

நீர் நுமது என்று இவை வேர் முதல் மாய்த்து இறை
சேர்மின் உயிர்க்கு அதன் நேர் நிறை இல்லே

ஆத்மா மற்றும் அதன் உடைமைகளில் இருக்கும் அஹங்காரம் மற்றும் மமகாரம் ஆகிய இவற்றை ருசி மற்றும் வாஸனைகளாகிற வேரோடே அறுத்து எம்பெருமானைச் சேருங்கள். ஆத்மாவுக்கு இதையொத்த நிறைவு வேறில்லை.

நான்காம் பாசுரம். இப்படி மற்ற விஷயங்களை விட்டு பற்றப்படும் எம்பெருமானின் பெருமையை அருளிச்செய்கிறார்.

இல்லதும் உள்ளதும் அல்லது அவன் உரு
எல்லையில் அந்நலம் புல்கு பற்று அற்றே

அசித்தைப்போலவும் சித்தைப்போலவும் இல்லாத அவனுடைய ஸ்வரூபமானது எல்லையில்லாத ஆனந்தத்தை வடிவாகக் கொண்டிருக்கும். ஆகையால் மற்ற விஷயங்களில் பற்றை விட்டு, எம்பெருமானை ஆசையுடன் பற்று.

ஐந்தாம் பாசுரம். வணங்கப்படும் எம்பெருமான் மிகவும் உயர்ந்த புருஷார்த்தமாக இருப்பதை அருளிச்செய்கிறார்.

அற்றது பற்று எனில் உற்றது வீடு உயிர்
செற்றது மன்னுறில் அற்று இறை பற்றே

மற்ற விஷயங்களில் பற்று விடப்பட்டவுடனே ஆத்மா கைவல்ய மோக்ஷத்தைப் பெற்றதாகும். அந்த எண்ணத்தையும் விட்டு பகவத் விஷயத்தைப் பற்றப் பார்க்கில் மற்ற விஷயங்களில் ஆசையை விட்டு ஈச்வரனைப் பற்று.

ஆறாம் பாசுரம். வணங்கப்படும் எம்பெருமான் எல்லோரிடமும் ஸமமாக இருப்பதை அருளிச்செய்கிறார்.

பற்று இலன் ஈசனும் முற்றவும் நின்றனன்
பற்று இலை ஆய் அவன் முற்றில் அடங்கே

ஸர்வேச்வரனாக இருந்தும் தன் விருப்பத்துக்கு விஷயமானவர்களில் பற்றைவிட்டு நம் விஷயத்தில் முழுவதுமாக ஈடுபட்டு நின்றான். நீயும் ஸம்ஸார ஸங்கத்தை விட்டு அவனுடைய எல்லா விஷயங்களிலும் முழுகப்பார்.

ஏழாம் பாசுரம். அவனுடைய மிகப் பெரிய விபூதியைப் பார்த்து அஞ்சி விலகாமல், அவனுக்கு அத்தோடு உண்டான ஸம்பந்தத்தை நினைத்து அதனுள்ளே புகுவதற்கு முயற்சி செய் என்கிறார்.

அடங்கு எழில் சம்பத்து அடங்கக் கண்டு ஈசன்
அடங்கு எழில் அஃதென்று அடங்குக உள்ளே

மிகவும் அழகியதான செல்வத்தை ஒன்றுவிடாமல் பார்த்து “ஈச்வரனுக்கு அது மிகவும் அழகான, பெருமையைக் கொடுக்கும் சேஷமாயிருக்கும்” என்று உணர்ந்து அதினுள்ளே மூழ்க முயற்சி செய்.

எட்டாம் பாசுரம். எப்படி வணங்குவது என்பதை அருளிச்செய்கிறார்.

உள்ளம் உரை செயல் உள்ள இம் மூன்றையும்
உள்ளிக் கெடுத்து இறை உள்ளில் ஒடுங்கே

மனஸ்ஸும் வாக்கும் உடம்பும் நமக்கு முதலிலேயே இருப்பதாய், இருக்கும் இம்மூன்றையும், இவற்றின் ப்ரயோஜனத்தை ஆராய்ந்தறிந்து, மற்ற விஷயத்தில் இருந்து விலக்கி, எம்பெருமானாகிய வகுத்த விஷயத்தில் பரதந்த்ரனாய் ஒதுங்கு.

ஒன்பதாம் பாசுரம். எம்பெருமானை வணங்குவதால் ஏற்படும் விரோதி நிவ்ருத்தியை அருளிச்செய்கிறார்.

ஒடுங்க அவன் கண் ஒடுங்கலும் எல்லாம்
விடும் பின்னும் ஆக்கை விடும் பொழுது எண்ணே

எம்பெருமானிடத்திலே மூழ்கவே ஆத்மாவின் ஞானம் முதலியவைகளின் சுருக்கமும், அவித்யை முதலியவைகள் எல்லாம் விட்டுக் கழியும். பின்னையும் இந்த உடலின் முடிவை எதிர்பார்த்திரு.

பத்தாம் பாசுரம். எம்பெருமானின் ப்ராப்யத்வ பூர்த்தியை அருளிச்செய்கிறார்.

எண் பெருக்கு அந்நலத்து ஒண் பொருள் ஈறில
வண் புகழ் நாரணன் திண் கழல் சேரே

கணக்கற்றதாய் ஆனந்தம் முதலிய குணங்களையுடைய ஆத்மாக்கள் மற்றும், எல்லையில்லாத கல்யாண குணங்களையுடைய நாராயணனின் உறுதியான திருவடிகளைச் சென்று சேர்.

பதினொன்றாம் பாசுரம். இந்தப் பதிகம் எவ்வளவு முக்யமாகக் கைக்கொள்ளத்தக்கது என்பதை பலமாக அருளிச்செய்கிறார்.

சேர்த் தடத் தென் குருகூர்ச் சடகோபன் சொல்
சீர்த் தொடை ஆயிரத்து ஓர்த்த இப் பத்தே

சேர்ந்திருக்கும் தடாகங்களையுடைய அழகிய திருநகரியில் நம்மாழ்வார் அருளிச்செய்த முறையான சீர்களின் (பா)மாலையையுடைய ஆயிரம் பாசுரங்களிலும், இத்திருவாய்மொழி உயர்ந்ததாக நிரூபிக்கப்பட்டன.

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nAchchiyAr thirumozhi

nAchchiyAr thirumozhi – Simple Explanation – EzhAm thirumozhi – karuppUram nARumO

May 18, 2020 Published by: T N Krishnan

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

nAchchiyAr thirumozhi

<< ARAm thirumozhi

Unlike sIthAp pirAtti who had to enquire about emperumAn’s experience from hanumAn who came that way, ANdAL has the fortune of enquiring about emperumAn’s experience from emperumAn’s confidential servitor, an AchArya (expert) in emperumAn’s experience. At the end of her dream, a union could have happened with emperumAn. This is the reason ANdAL, reminiscing about the nectar of emperumAn’s lips, is enquiring about it with sangaththAzhwAn the divine conch pAnchajanyam. The reasons for enquiring about the nectar of emperumAn’s lips are:

Just as there are hunchbacks and dwarfs in the queen’s private quarters who exist for the happiness of the king and queen, the divine conch is always present with emperumAn, without separating, including during confidential times.
Whenever emperumAn keeps the conch in his divine mouth to blow it, the conch always drinks the nectar from emperumAn’s mouth.
The divine conch is always with emperumAn, never separating from him. In other words, emperumAn will release the divine disc to destroy his enemies, during which the divine disc separates from emperumAn [for a short period of time]. However, the divine conch will never separate from emperumAn.
Moreover, since the white colour of the divine conch is in stark contract to the dark colour of emperumAn’s divine form, their union is worth experiencing.

For these reasons, since talking to or enquiring with the divine conch is much similar to talking to or enquiring with emperumAn himself, ANdAL is enquiring with the divine conch.

First pAsuram. She tells the divine conch that since he is constantly experiencing the nectar of emperumAn’s mouth, he would have known that taste. She is asking him whether he would reveal that to her.

karuppUram nARumO kamalappU nARumO
thiruppavaLach chevvAydhAn thiththithirukkumO?
marupposiththa mAdhavan than vAych chuvaiyum nARRamum
viruppuRRukkEtkinREn sollAzhi veNsangE!

Oh SrI pAnchajanyAzhwAn who is profoundly white in colour! I ask you desirously about the taste and smell of the divine lips of kaNNapirAn (SrI krishNa) who snapped the tusk of kuvalayApIdam, the regal elephant of kamsa. Will that emperumAn’s divine lips which are reddish in colour have the smell of medicated camphor? Or will they have the smell of lotus flower? Will they have a sweet taste? You have to tell me.

Second pAsuram. Just as the enemies are destroyed, the followers must be nurtured. She tells the divine conch that just as he [conch] was born and he grew up only for the sake of others, his activities too should be like that only.

kadalil piRandhu karudhAdhu panchasanan
udalil vaLarndhu pOy UzhiyAn kaiththalath
thidaril kudiyERith thIya asurar
nadalaip padai muzhangum thORRaththAy naRchangE

Oh beautiful SrI pAnchajanyAzhwAn! You are were born in the body of a demon panchasanan in the deep sea and grew there. Without considering it, you entered the most eminent place of the divine hand of emperumAn who is there forever. You have the greatness of blowing soundly such that demons suffered. Hence you should do this favour for me.

Third pAsuram. She enjoys the beauty of sangaththAzhwAn.

thadavaraiyin mIdhE saraRkAla chandhiran
idaiyuvAvil vandhu ezhundhAlE pOl nIyum
vada madhuraiyAr mannan vAsudhEvan kaiyil
kudiyERi vIRRirundhAy kOlap perum sangE

Oh beautiful, huge pAnchajanyAzhwAn! Just as moon rises, from the rising mountain, during the time of autumn on a full moon day, you are residing on the divine hand of vAsudhEvan emperumAn who is the king of north mathurA, revealing all your greatness.

Fourth pAsuram. She tells him, who is capable of speaking about confidential matters, to talk about her to emperumAn.

chandhira maNdalam pOl dhAmOdharan kaiyil
andharam onRinRi ERi avan seviyil
mandhiram koLvAyE pOlum valampuriyE!
indhiranum unnOdu selvaththukku ElAnE

Oh conch who has curled to the right! You are staying forever on the divine hand of dhAmOdhara emperumAn like the galaxy of moon, appearing to speak secretive matters. Even indhra, who is opulent, will not match you in the true wealth of servitude.

Fifth pAsuram. She tells the divine conch that other conchnes will not equal him since he is constantly imbibing emperumAn’s nectar of mouth.

unnOdu udanE oru kadalil vAzhvArai
innAr iNaiyAr enRu eNNuvAr illai kAN
mannAgi ninRa madhusUdhan vAy amudham
pannALum uNginRAy pAnchasanniyamE!

Oh pAnchajanyAzhwAn! No one respects the other conches who are living with you in the same ocean. You are the only one who is drinking the nectar of emperumAn’s mouth for a very long time. Hence only you are the fortunate one.

Sixth pAsuram. She is praising him saying that he is fortunate to have a bath in the divine water of emperumAn’s mouth.

pOyth thIrththam AdAdhE ninRa puNar marudham
sAyththIrththAn kaiththalaththE Erik kudikoNdu
sEyth thIrththamAy ninRa sengaNmAl thannudaiya
vAyth thIrththam pAyndhAda vallAy valampuriyE!

Oh conch which has curled on the right side! You do not have to take the trouble of walking long distances in order to take a bath in sacred rivers such as gangA etc [in order to purify yourself]. Instead, you climbed on to the divine hand of kaNNan who uprooted two trees [which had been possessed by two demons] which had stood as trees due to sage nAradha’s curse. You have got the fortune of settling well in the water inside the mouth of sarvESvaran, who has reddish eyes [reflecting affection towards devotees] and you take your bath there forever.

Seventh pAsuram. She praises the good fortune of SrI pAnchajanyam who is lying on the divine hand of emperumAn.

sengamala nANmalar mEl thEnugarum annam pOl
sengaN karumEni vAsudhEvanudaiya
angaith thalam ERi annavasam seyyum
sangaraiyA! un selvam sAla azhagiyadhE

Just like swan which settles and drinks the honey from a freshly blossomed lotus flower, you have climbed on the beautiful divine hand of kaNNan emperumAn who has reddish eyes and black form and are reclining there. Oh pAnchajanya who is the leader among conches! Your wealth of servitude is absolutely great.

Eighth pAsuram. She is mentioning about the anger that all the girls have towards SrI pAnchajanyam.

uNbadhu sollil ulagaLandhAn vAy amudham
kaN padai koLLil kadal vaNNan kaiththalaththE
peN padaiyAr un mEl perum pUsal sARRuginRAr
paN pala seyginRAy pAnchasanniyamE!

Oh pAnchajanya! What you eat is the nectar from the divine mouth of emperumAn who measured all the worlds! Where you sleep is on the divine hand of that emperumAn who has the complexion of ocean! Since you are like this, all the girls are screaming about you. Leaving us all aside, you are indulging in this unjust act. Is this correct?

Ninth pAsuram. Just as in the previous pAsuram, in this too she speaks about how the girls are getting angry with SrI pAnchajanyam.

padhinARAm Ayiravar dhEvimAr pArththiruppa
madhu vAyil koNdARpOl mAdhavan than vAy amudham
podhuvAga uNbadhanaip pukku nI uNdakkAl
sidhaiyArO unnOdu? selvap perum sangE

Oh pAnchajanyam who has the opulence to constantly enjoy emperumAn! Sixteen thousand consorts [of emperumAn] are waiting to imbibe the divine nectar of kaNNan emperumAn. If you alone aggressively imbibe, just like drinking honey, the nectar of emperumAn’s mouth which is to be shared by all the consorts, will those ladies not come for fighting with you?

Tenth pAsuram. She completes the decad by mentioning about the benefit to those who learn these ten pAsurams.

pAnchasanniyaththaip paRpanAbanOdum
vAyndha perum suRRam Akkiya vaN pudhuvai
Eyndha pugazhp pattar pirAn kOdhai thamizh Iraindhum
AyndhEththa vallAr avarum aNukkarE

ANdAL, through these ten pAsurams created a deep relationship between emperumAn and SrI pAnchajanyam. She had incarnated in SrIvillipuththUr. She has absolute greatness of fame and is the daughter of periyAzhwAr. Those who learn these ten pAsurams which have been mercifully composed by ANdAL will also bcome closely related to emperumAn.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-7-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 51 to 60

May 18, 2020 Published by: T N Krishnan

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

irAmAnusa nURRandhAdhi

<< Previous

Fifty first pAsuram. amudhanAr says that the purpose of rAmAnuja to incarnate in this world was only to make him [amudhanAr] as his servitor.

adiyaith thodarndhu ezhum aivargatkAy anRu bArathap pOr
mudiyap pari nedum thEr vidum kOnai muzhudhuNarndha
adiyarkku amudham irAmAnusan ennai ALa vandhu ip
padiyil piRandhadhu maRRillai kAraNam pArththidilE

For the pANdavas who were proud since they were following his divine footsteps and had no support other than himself on that day when the mahAbhAratha war was fought, emperumAn kaNNan conducted the huge chariot which was drawn by horses. emperumAnAr is a nectar for such emperumAn’s servitors who know that emperumAn is everything for them. The purpose of incarnation of such emperumAnAr on this earth was only to take me under his wings. If one were to analyse, there is no other reason for this.

Fifty second pAsuram. When asked whether emperumAnAr has the ability to control him, he explains the huge abilities of emperumAnAr.

pArththAn aRu samayangaL padhaippa ippAr muzhudhum
pOrththAn pugazhkoNdu punmaiyinEn idaith thAn pugundhu
thIrththAn iru vinai thIrththu arangan seyya thAL iNaiyOdu
ArththaN ivai em irAmAnusan seyyum aRpudhamE

rAmAnuja looked with his divine eyes at the six philosophies which did not believe in vEdhas in such a way that they trembled. He covered the entire earth with his fame [his fame pervaded the entire earth]. He entered my heart on his own [causelessly], though I am very lowly, and removed my sins. Apart from that, he created a connection for me with the divine feet of periya perumAL. These are some of the amazing activities of our lord, rAmAnuja.

Fifty third pAsuram. When asked as to what emperumAnAr established after destroying the other philosophies, amudhanAr says that emperumAnAr established the great truth that all the chEthanas (sentient entities) and achEthana entities (insentient entities) were dependent on emperumAn.

aRpudhan semmai irAmAnusan ennai ALa vandha
kaRpagam kaRRavar kAmuRu seelan karudhariya
paRpalluyirgaLum pallulagu yAvum paranadhu ennum
naRporuL thannai innAnilaththE vandhu nAttinanE

rAmAnuja incarnated in order to take me under his wings; he is a magnanimous person; he has simple qualities which are desired by wise people; he has amazing activities; he has the honesty of making himself appropriate for the sake of his followers. Such rAmAnuja established the essential meaning in this world that the innumerable AthmAs (souls; sentient beings) and the worlds inhabited by them are under the control of emperumAn.

Fifty fouth pAsuram. amudhanAr states further the positions of bAhya philosophies (those which do not accept vEdhas), vEdhas and thiruvAimozhi (the prabandham composed by nammAzhwAr), as a result of rAmAnuja establishing the supremacy of emperumAn.

nAttiya nIsach chamayangaL mANdana nAraNanaik
kAttiya vEdham kaLippuRRadhu then kurugai vaLLal
vAttamilA vaNdamizh maRai vAzhndhadhu maNNulagil
Ittiya seelaththu irAmAnusan than iyalvu kaNdE

Looking at the nature of rAmAnuja who further increased his great qualities on this earth, the bAhya lowly philosophies, which were established by lowly people with their own efforts, died down just as darkness disappears with the arrival of sun. vEdhas which radiantly revealed that SrIman nArAyaNa is the supreme entity became proud, saying that there is no deficiency for them hereafter. thiruvAimozohi, the dhrAvida vEdham (thamizh vEdham) without any deficiency, which was composed by nammAzhwAr, the magnanimous person who incarnated at thirukkurugUr, prospered.

Fifty fifth pAsuram. Reminiscing about the benefits done by rAmAnuja to vEdhas, amudhanAr says that the clan, of those who are engaged with rAmAnuja’s magnanimity and surrendered to rAmAnuja, is apt to rule them.

kaNdavar sindhai kavarum kadi pozhil thennarangan
thoNdar kulAvum irAmAnusanai thogai iRandha
paN tharu vEdhangaL pAr mEl nilavidap pArththaruLum
koNdalai mEvith thozhum kudiyAm engaL kOkkudiyE

periya perumAL dwells permanently in the beautiful temple (at SrIrangam) which is surrounded by fragrant gardens which steal the hearts of those who behold them. emperumAnAr, who is praised by those who have surrendered to periya perumAL, enabled the vEdhas which have innumerable tunes to them, to prosper on this earth and he is very magnanimous. The clan [of people] which is fully engaged with the qualities of emperumAnAr and does not involve with worldly matters, is the clan which is fit to rule over us.

Fifty sixth pAsuram. When reminded that he used to say this of worldly matters earlier, amudhanAr says that after attaining emperumAnAr, his words and mind will not know about any other entity.

kOkkula mannarai mUvezhugAl oru kUr mazhuvAl
pOkkiya dhEvanaip pORRum punidhan buvanamengum
Akkiya kIrththi irAmAnusanai adaindhapin en
vAkkuraiyAdhu en manam ninaiyAdhu ini maRRonRaiyE

emperumAn incarnated as parusurAma, who with his sharp axe, killed kings born heriditarily in royal families, for twenty one generations. emperumAnAr, being defeated by that quality, would praise that emperumAn. After attaining that emperumAnAr, who with his most puritanical state can purify even the most impure people, and who has fame spread all over the world, my word will not praise anyone in the days to come and my mind will not think of anyone else.

Fifty seventh pAsuram. amudhanAr was asked “How can you say that your word will not praise and that your mind will not think of others, this being samsAram?” He says that he does not have the folly of desiring anything else without the ability of discriminating between correct and incorrect, after having attained rAmAnuja.

maRRu oru pERu madhiyAdhu arangan malar adikku AL
uRRavarE thanakku uRRavarAyk koLLum uththamanai
nal thavar pORRum irAmAnusanai in nAnilaththE
peRRanan peRRapin maRRu aRiyEn oru pEdhamaiyE

There are those great people who do not consider any benefit other than being a servitor to the divine feet of periya perumAL, as something to be desired. emperumAnAr considers such people as being close to his AthmA, and he is praised by those who are thapasvis (engaged in carrying out penance), having surrendered to emperumAn. I have attained such emperumAnAr; having attained him, I will not know of any ignorant activity of engaging with other matters.

Fifty eighth pAsuram. He feels joyous about emperumAnAr having destroyed the philosophies of those who interpret the vEdhas incorrectly.

pEdhaiyar vEdhap poruL idhu enRu unni piramam nanRu enRu
Odhi maRRu ellA uyirum ahdhu enRu uyirgaL mey vittu
Adhip paranOdu onRu Am enRu sollum avvallal ellAm
vAdhil venRAn em irAmAnusan meym madhik kadalE

Though accepting vEdhas as authentic, there are ignorant people who, without knowing the meanings of vEdhas correctly, give a wrong interpretation to vEdhas and prove it [incorrectly]. They agree that brahmam (supreme being) is distinguished from everyone else and say that apart from brahmam, every other jIvAthmA (sentient being) is that brahmam only. While trying to establish mOksham they say that once jIvAthmAs give up their physical bodies [when they die], they merge with brahmAm who is the causative factor. rAmAnuja, who is an ocean of only truthful knowledge and our lord, argued with such ignorants and defeated their arguments. How amazing is this!

Fifty ninth pAsuram. Looking at his joy, some people said that AthmAs would have known through SAsthras that emperumAn is the truly supreme being. He responds saying that if emperumAnAr had not destroyed ignorance in kaliyugam (fourth among the four epochs), no one would have known that emperumAn is the lord of AthmAs.

kadal aLavAya thisai ettinuLLum kali iruLE
midai tharu kAlaththu irAmAnusan mikka nAnmaRaiyin
sudar oLiyAl avviruLaith thurandhilanEl uyirai
udaiyavan nAraNan enRu aRIvAr illai uRRu uNarndhE

It was the time when the darkness of kali had spread thickly in all the directions which had oceans as their limits. If rAmAnuja had not incarnated during that time and destroyed the darkness of that kali with the help of the unlimited effulgence of the vEdhas, there would have been none who would have known that nArAyaNan, who has everything else as his divine form, is the leader of all the AthmAs.

Sixtieth pAsuram. When asked about the devotion of emperumAnAr, he explains it in this.

uNarndha meigyAniar yOgam thoRum thiruvAimozhiyin
maNam tharum innisai mannum idam thoRum mAmalarAL
puNarndha pon mArban porundhum padhi thoRum pukku niRkum
guNam thigazh koNdal irAmAnusan em kulak kozhundhE

emperumAnAr is resplendent with his AthmaguNas (qualities of AthmA), and is like the rain bearing clouds. He is the leader of our clan. He is mercifully present in the gatherings of those who know the truthful knowledge, in the places which reverberate with the fragrant music of thiruvAimozhi and in the divine abodes where emperumAn, who has periya pirAtti living constantly on his divine chest, dwells. emperumAnAr will be immersed in all these places.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/ramanusa-nurrandhadhi-pasurams-51-60-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org