Daily Archives: May 24, 2020

irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 91 to 100

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irAmAnusa nURRandhAdhi

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Ninety first pAsuram. Even though the samsAris were without involvement, amudhanAr reminisces the attempts made by rAmAnuja for uplifting them, and praises him.

maruL surandhu Agama vAdhiyar kURum avap poruLAm
iruL surandhu eyththa ulagu iruL nIngath than INdiya sIr
aruL surandhu ellA uyirgatkum nAdhan arangan ennum
poruL surandhAn em irAmAnusan mikka puNNiyanE

pASupathas are those who put forth their argument based on Saiva Agamam (a treatise given by Siva), with total ignorance. The world was plunged into darkness with their lowly meanings. In order to get rid of the worldly people’s ignorance of darkness, rAmAnuja increased his distinguished mercy and mercifully revealed that SrIranganAtha is the lord for all AthmAs. He is a great, pious person.

Ninety second pAsuram. Realising that emperumAnAr had accepted him without any reason and that he is mercifully standing as the matter for both his inner and outer senses, he feels happy and asks emperumAnAr as to what is the reason for this.

puNNiyanOnbu purindhum ilEn adi pORRi seyyum
nuN arum kELvi nuvanRum ilEn semmai nUl pulavarkku
eN arum kIrththi irAmAnusa inRu nI pugundhu en
kaNNuLLum nenjuLLum ninRa ikkAraNam katturaiyE

I have not observed any pious deed for getting this benefit. I have not desired to carry out any penance [of hearing SAsthras] which is subtle and difficult to carry out, in order to attain your divine feet. Oh rAmAnuja who has no expectations and who has the fame which is difficult to comprehend even by experts who can sing poems similar to SAsthras! Only you should reveal the reason for your being the object for my external eye and internal eye (mind).

Ninety third pAsuram. Since emperumAnAr did not respond to his submission, he gets the clarification himself that just as rAmAnuja destroyed the kudhrushti philosophies without anyone asking him to do so, he has on his own, without amudhanAr asking him to do, severed his strong karmas (past deeds) and says that emperumAnAr is one who carries out things causelessly.

kattap poruLai maRaipporuL enRu kayavar sollum
pettaik kedukkum pirAn allanE en peru vinaiyaik
kittik kizhangodu than aruL ennum oL vAL uruvi
vettik kaLaindha irAmAnusan ennum meyth thavanE

emperumAnAr, who is the leader among those who have surrendered, came near me and uprooted my huge sins which could not be destroyed [earlier]. Isn’t he the great benefactor who annihilated the bewildering statements of kudhrushtis when they passed on the lowly [wrongful] meanings of vEdhas as the real meanings!

Ninety fourth pAsuram. amudhanAr says that even though emperumAnAr will mercifully give benefits starting with firm anchoring in surrendering and ending with SrIvaikuNtam to all those who attain him, amudhanAr will not desirously enjoy anything other than emperumAnAr’s auspicious qualitites.

thavam tharum selvum thagavum tharum saliyAp piRavip
pavam tharum thIvinai pARRIth tharum parandhAmam ennum
thivam tharum thIdhil irAmAnusan thannaich chArndhavargatku
uvandhu arundhEn avan sIr anRi yAn onRum uL magizhndhE

emperumAnAr who does not have the deficiency of not granting benefit to those who attain him, will give firm belief in (the act of) surrendering to those who attain him. He will further give the wealth of devotion which will be apt for the end result of prApyam (benefit). He will blow into smithereens the bad deeds which keep creating births in samsAram, an act which cannot be done by anyone other than emperumAn. He will give SrIvaikuNtam which is also called as parandhAmam. Even though he gives all these, I will not enjoy anything in my mind other than his auspicious qualities.

Ninety fifth pAsuram. Thinking of emperumAnAr’s knowledge, power etc he mercifully says that emperumAnAr is not from this world and that one of the nithyasUris, who do not have any connection with samsAram, has incarnated in this world.

uL ninRu uyirgaLukku uRRanavE seydhu avarkku uyavE
paNNum paranum parivilanAmbadi pal uyirkkum
viNNin thalai ninRu vIdu aLippAn em irAmAnusan
maNNin thalaththu udhiththu uymaRai nAlum vaLarththananE

emperumAn enters the AthmAs and takes the steps for uplifting them. But looking at emperumAnAr, it could be said that even emerpumAn does not have that much affection towards the AthmAs. This is because emperumAnAr, our nAthan (lord) descended from the eminent abode of SrIvaikuNtam in the ethereal region, for uplifting and granting mOksham to all AthmAs. He incarnated on earth without being touched by any of the faults here. He nurtured the four vEdhas, which uplift everyone, without any deficiency so that everyone would get uplifted.

Ninety sixth pAsuram. emperumAnAr had mercifully shown two paths, in line with vEdhAntas (upanishaths), namely bhakthi (devotion) and prapaththi (act of surrendering). Of these two, is your path the easy-to-carry-out prapaththi? amudhanAr says that he took shelter under the affection of emperumAnAr.

vaLarum piNi koNda valvinaiyAl mikka nalvinaiyil
kiLarum thuNivu kidaiththaRiyAdhu mudaiththalai Un
thaLarum aLavum thariththum vizhundhum thani thirivERku
uLar em iRaivar irAmAnusan thannai uRRavarE

One will not easily attain total faith in the most eminent path of SaraNAgathi (surrendering) because of the conspicuous karmas (past deeds) which give unlimited sorrows. When this body, which is the repository of foul smell and is made of flesh etc, disintegrates at the time of imminent death, I, who had been sustaining through good instructions, engaging with worldly pursuits and roaming around without any support, will have the support of those for whom our swAmy emperumAnAr is the refuge.

Ninety seventh pAsuram. What is the reason for being desirous of not only emperumAnAr but also his followers? amudhanAr says that even that has come about due to emperumAnAr’s mercy.

thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraiththAL
thannai uRRu Atcheyya ennai uRRAn inRu than thagavAl
thannai uRRAr anRith thanmai uRRAr illai enRu arindhu
thannai uRRArai irAmAnusan guNam sARRidumE

emperumAnAr thought in his divine mind that even though there are people who come and attain him, there is no one who attains and praises those who have attained him. Thus, he made me to engage only with him and forget all other worldly pursuits; he also made me to know of nothing other than the sweet, complementing divine feet of those who are his servitors. Due to his mercy, he accepted me under his wings, today.

Ninety eighth pAsuram. amudhanAr thought in his divine mind that emperumAn could send him to heaven or hell based on his karmas and asks emperumAnAr about it. rAmAnuja assures him that emperumAnAr will not do that for those who have surrendered to him and asks him not to be disturbed.

idumE iniya suvarkkaththil innam naragilittuch
chudumE avaRRaith thodar tharu thollai suzhal piRappil
nadumE ini nam irAmAnusan nammai nam vasaththE
vidumE saraNam enRAl manamE naiyal mEvudhaRkE

When we tell emperumAn who has come to uplift us “You are our refuge”, will he leave us in heaven which appears sweet for those who are involved in worldly pursuits? Will be allow us to be tortured in hell, even after attaining his feet? Will he leave us to keep getting trapped in the repeated cycle of births and deaths which follow heaven and hell? Or, will he allow us to live as per our desires? Oh mind! Do not get distressed about the end benefit that we will get.

Ninety ninth pAsuram. Since we live in the place where bAhyas (those who do not believe in vEdhas) and kudhrushtis (those who interpret vEdhas incorrectly) are seen in abundance, isn’t there more possibility for us to get bewildered? amudhanAr says that after rAmAnuja came, these people lost their livelihood.

thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
sol kaRRa sOmbarum sUniya vAdharum nAnmaRaiyum
niRkak kuRumbu sey nIsarum mANdanar neeL nilaththE
poRkaRpagam em irAmAnusa muni pOndha pinnE

The samaNas who cleverly conduct their philosophy through debates, the baudhdhas who hold on to their philosophy like a spoof, the Saivas who have the lowly quality of thAmasa (ignorance and laziness) who have learnt the SaivAgama spelt out by rudhra, who observes penance with matted hair and who, with the permission of emperumAn, nurtured mOhaSAsthras (lowly treatise which bewilders others), mAdhyamikas (a subsect of baudhdhas) who propound the theory of sUnyam (voidness), the kudhrushtis who, unlike the above, accept vEdhas but give incorrect interpretation to the meanings of vEdhas, got destroyed after emperumAnAr, who is magnanimous like the kaRpaka vruksha (wish fulfilling tree) and who showed us these people, incarnated on this expansive world.

One hundredth pAsuram. Seeing that his divine mind was desirously engaged with the sweet experience of the divine feet of emperumAnAr, amudhanAr tells emperumAnAr not to bewilder him by showing him something else.

pOndhadhu en nenju ennum ponvaNdu unadhu adip pOdhil oN sIr
Am theLi thEn uNdu amarndhida vENdil nin pAl adhuvE
Indhida vENdum irAmAnusa idhu anRi onRum
mAndha killAdhu ini maRRu onRu kAtti mayakkidalE

My mind, which is like a beautiful beetle, came to you in order to drink the faultless honey of coolness and softness of your divine feet which are like flower and to live there itself permanently. You should mercifully grant that itself. My mind will not enjoy anything else. You should not show me anything else and bewilder me.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/ramanusa-nurrandhadhi-pasurams-91-100-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi – Simple Explanation – padhinmUnRAm thirumozhi – kaNNan ennum

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nAchchiyAr thirumozhi

<< panniraNdAm thirumozhi

Those who saw her condition felt sorrowful and will not have the strength to take her anywhere. Even if they make huge efforts, she has to be mercifully carried in a mattress only. In this condition, she tells them “If you want to set right my condition, bring any material which is connected to emperumAn and by gently rubbing it on me, try and save my life”.

They ask her “Did you, who are fully engaged with emperumAn completely, really suffer? Could you suffer like this? Should you not, having surrendered to emperumAn, see the greatness of that clan [of those who surrendered]? If you do like this, should you not think of the blame which will entail him?” She responds saying “The words which you people are saying because blame should not come to our clan, are not appropriate to my present condition. If you have any thought of protecting me, get any object from him and gently rub it on me“.

First pAsuram. She tells them to bring the yellow colour vestment which has been donned on his divine hip and fan her with it such that her distress is relieved.

kaNNan ennum karum dheyvam kAtchi pazhagik kidappEnai
puNNil puLippu eydhArpOl puRam ninRu azhagu pEsAdhE
peNNin varuththam aRiyAdha perumAn araiyil pIdhaga
vaNNa Adai koNdu ennai vAttam thaNiya vIsIrE

Oh mothers! I am in the presence of kaNNan who is a dark, but an esteemed God. Instead of standing far from me and irritating me, just like adding salt to a wound by advising me, bring the divine yellow coloured vestment from the divine waist of kaNNa, who does not know the sorrows of a girl, and fan me with that such that this pain of separation disappears.

Second pAsuram. She tells them to remove the divine thuLasi garland which he had donned, and bedeck it on her tresses.

pAl Alilaiyil thuyil koNda paraman valaippattu irundhEnai
vElAl thunnam peydhAR pOl vENdiRRellAm pEsAdhE
kOlAl nirai mEyththu AyanAyk kudandhaik kidandha kudamAdi
neelAr thaNNam thuzhAyk koNdu en neRi men kuzhal mEl sUttIrE

I am caught in the web of that supreme entity who mercifully lay on the tender banyan leaf, as an infant who was in nursing stage. Stop speaking to me about whatever you people want to say, which appears like a spear piercing through me. Instead, bring the fresh, beautiful cool thuLasi garland from kaNNan who is reclining in thirukkudandhai (a divine abode) and who grazed cows with a stick which helped in that task, and bedeck that garland on my soft tresses.

Third pAsuram. Bring the vanamAlai (a divine garland) on his chest and roll it on my chest such that my chest which is blistered by the arrow of his glance becomes cooled.

kanjaik kAyndha karuvilli kadaikkaN ennum siRaik kOlAl
nenju Uduruva EvuNdu nilaiyum thaLarndhu naivEnai
anjEl ennAn avan oruvan avan mArvaNindha vanamAlai
vanjiyAdhE tharumAgil mArvil koNarndhu purattIrE

I am in disarray having been pierced by the glance like arrow, with wings, of kaNNan who annihilated kamsan and who has eye brows which are like a huge bow. That emperumAn, who is very much distinguished from all of us, is not telling me “Do not fear”. If that emperumAn would mercifully give, without deceiving, his vanamAlai, please bring it and roll it on my chest.

Fourth pAsuram. She tells them to make her imbibe the divine nectar of the consort of SrI mahAlakshmi, emperumAn’s divine lips and remove her tiredness.

ArE ulagaththu ARRuvAr? AyarpAdi kavarndhuNNum
kArERuzhakka uzhakkuNdu thaLarndhum muRindhum kidappEnai
ArAvamudham anaiyAn than amudha vAyil URiya
nIr thAn koNarndhu pularAmE parukki iLaippai nIkkirE

kaNNan is like a black bull who robbed the entire place of thiruvAyppAdi (SrI gOkulam) and enoys it to the hilt. Who is there in this world to comfort me who has been tortured by him, making me to be weakened and anguished? (When the mothers said “We are all here; what do you want?”) Bring me the juice which is like nectar from his divine mouth, which will never make one feel satiated however much one drinks, and make me drink that such that my body doesn’t wither away and remove my ennui.

Fifth pAsuram. She tells them “If I don’t get from his lips,the divine nectar which is meant for me, take droplets of his nectar which spray down when he plays on the flute and smear them on my face”.

azhilum thozhilum urukkAttAn anjEl enRAn avan oruvan
thazhuvi muzhuvip pugundhu ennaich chuRRich chuzhanRu pOgAnAl
thazhaiyin pozhil vAy niraip pinnE nedumAl Udhi varuginRa
kuzhalin thoLai vAy nIr koNdu kuLira mugaththuth thadavIrE

kaNNan is a great person who will not manifest his divine form, whether one cries out or worships him, and he will not say “Do not fear”. He has come here, surrounding me both in the front and in the back, hugging me tightly. Bring the droplets of water which spill from the holes of flute when kaNNan plays, standing behind cows in gardens which are like umbrellas made of peacock feathers. Smear those droplets of water on my face so that it becomes cool.

Sixth pAsuram. Bring at least the particles of soil from under the divine feet of that shameless kaNNan and smear them on my body such that I can sustain my life.

nadai onRillA ulagaththu nandhagOpan magan ennum
kodiya kadiya thirumAlAl kuLappuk kURu koLappattu
pudaiyum peyaragillEn yAn pOtkan midhiththa adippAttil
podiththAn koNarndhu pUsirgaL pOgA uyir en udambaiyE

In this world where all the boundaries have been crossed, I was tortured so much that I couldn’t move even a little bit, being absolutely powerless, because of SrIya:pathi (consort of SrI mahAlakshmi) who goes by the name of son of SrI nandhagOpar, without any mercy and being selfish. Gather the powders of soil on which that shameless kaNNan’s divine feet had walked and apply them on my body from which the life has still not ebbed.

Seventh pAsuram. She tells them that even if he does not come to her on his own, if they could take her to him, that is acceptable and tells them to do it.

veRRik karuLak kodiyAn than mImIdhu AdA ulagaththu
veRRa veRidhE peRRa thAy vEmbEyAga vaLarththALE
kuRRamaRRa mulai thannaik kumaran kOlap paNaiththOLOdu
aRRa kuRRam avai thIra aNaiya amukkik kattIrE

In this world where the order of emperumAn, who has garuda as his victorious flag, cannot be crossed, yaSOdhA, who is his mother, has brought him up without any benefit for others, just like the bitter neem fruit. Bind my bosoms very firmly with that youthful emperumAn’s shoulders which are like the branches of a kaRpaga (wish-fulfilling) tree such that my bosoms which do not have any fault of liking someone else other than him, will have their fault of leaving me and existing exclusively for him, removed.

Eighth pAsuram. If I see him, who is boycotting me, I will uproot my useless bosoms and throw them on his chest, thus ridding me of my sorrows.

uLLE urugi naivEnai uLaLO ilaLO ennAdha
koLLai koLLik kuRumbanaik kOvarththananaik kaNdakkAl
koLLum payan onRu illAdha kongai thannaik kizhangOdum
aLLip paRiththittu avan mArvil eRindhu en azhalai thIrvEnE

He is not asking “Is she alive or is she dead?“ about me who is existing with my mind melted and wounded. He has taken away all my possessions. If I see that kaNNan who does evil things for me, I will uproot these useless bosoms and throw them at his chest, relieving me of my sorrows.

Ninth pAsuram. When people nearby told her to enjoy emperumAn who is her antharyAmi (residing inside her and controlling her), she says “I should enjoy him with this form; I do not wish to enjoy him in other means and in any other way”.

kommai mulaigaL idar thIrak kOvindhaRku Or kuRREval
immaip piRavi seyyAdhE inip pOych cheyyum thavam thAn en?
semmai udaiya thirumArvil sErththAnElum oru gyAnRu
meymmai solli mugam nOkki vidai thAn tharumEl miga nanRE

Instead of engaging in a private servitude for kaNNan with my well risen, stout bosoms in this birth itself, what is the purpose of going to another place and carrying out penance? If he hugs me with his affectionate, divine chest which is present only for embracing his followers, it will be good. If he looks at me one day and tells me truthfully “You are not needed for me” it will be even better.

Tenth pAsuram. She completes the decad by saying that those who learn this decad will experience only happiness, unlike her.

allal viLaiththa perumAnai Ayar pAdikku aNiviLakkai
villi pudhuvai nagar nambi vittuchiththan viyan kOdhai
villaith tholaiththa puruvaththAL vEtkai uRRu miga virumbum
sollaith thudhikka vallArgaL thunbak kadaluL thuvaLArE

ANdAL has eye brows which have defeated bow [in their beauty and curved appearance], has amazing qualities and is the divine daughter of periyAzhwAr who is the leader of SrIvillipuththUr. Those who are capable of singing these pAsurams compiled by her mercifully with insatiable love on kaNNan who had done lot of mischiefs in SrI gOkulam and become famous for that and who is like the auspicious lamp of SrI gOkulam, will not be sorrowful in the ocean of samsAram.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/nachchiyar-thirumozhi-13-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 81 to 90

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

irAmAnusa nURRandhAdhi

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Eighty first pAsuram. He submits to emperumAnAr himself as to how he had been corrected by emperumAnAr and says that there is nothing which is equal to his grace.

sOrvu inRi undhan thuNai adikkIzhth thoNdupattavar pAl
sArvu inRi ninRa enakku arangan seyya thAL iNaigaL
pErvu inRi inRu peRuththum irAmAnusa ini un
sIr onRiya karuNaikku illai mARu therivuRilE

I was not attached to those who were servitors to your complementing divine feet, and who were not engaging their minds in other matters. Oh rAmAnuja who gave me today the reddish divine feet of periya perumAL which complement each other and which are in total contrast in colour to his divine black form! After this has happened, if one were to analyse, there is nothing which can equal your honourable mercy.

Eighty second pAsuram. amudhanAr says joyously that rAmAnuja, who instructed him such that he became attached to the divine feet of periya perumAL, is a pious person.

therivu uRRa gyAnam seRiyap peRAdhu vem thI vinaiyAl
uru aRRa gyAnaththu uzhalginRa ennai oru pozhudhil
poru aRRa kELviyanAkki ninRAn enna puNNIyanO
therivu uRRa kIrththi irAmAnusan ennum sIr mugilE

I was without clear knowledge which was engaged with matters relating to sath (that which is truthful) and asath (that which is false). Due to cruel karma (past deeds) I was roaming around without being anchored in anything, without any useful knowledge. rAmAnuja, who has well-known fame  and magnanimity like rain bearing clouds, made me as a person with unparalleled knowledge, in a moment. What a pious person is he!

Eighty third pAsuram. emperumAnAr asked him “Isn’t the act of surrendering common to all?” amudhanAr says that he is not in the gathering of those who had surrendered to emperumAn and who reach SrIvaikuNtam but that he attains the liberation of attaining emperumAnAr’s divine feet with his magnanimity.

sIr koNdu pEr aRam seydhu nal vIdu seRidhu ennum
pAr koNda mEnmaiyar kUttan allEn un padhayugamAm
Er koNda vIttai eLidhinil eydhuvan unnudaiya
kAr koNda vaNmai irAmAnusa idhu kaNdu koLLE

Oh rAmAnuja! I am not in the gathering of those who have carried out the supreme righteousness of surrendering to emperumAn and have spread all over the world, who have control over their internal and external senses, who have the qualities of not doing anything on their own [to attain the highest benefit] and not having any other refuge,  and who will reach mOksham (SrIvaikuNtam) which is the most distinguished benefit for those who have surrendered. I will easily attain the most eminent mOksham of your two divine feet. The reason for that is the quality of magnanimity which you possess and which is like the rain bearing cloud. You could see this yourself.

Eighty fourth pAsuram. He says that while there are still benefits that he has to attain in future, there is no limit to the benefits that he has already attained.

kaNdu koNdEn em irAmAnusan thannai kANdalumE
thoNdu koNdEn avan thoNdar pon thALil en thollai vem nOy
viNdu koNdEn avan sIr veLLa vAriyai vAy maduththu inRu
uNdu koNdEn innam uRRana Odhil ulappu illaiyE

I saw my lord, emperumAnAr, who came to protect me, as he is. Having seen him, I became a servitor to the beautiful divine feet of those who live exclusively for him. I removed my most cruel karmas (past deeds) which have been with me since time immemorial. I enjoyed with totality, the ocean of his auspicious qualities. There is no end to the benefits which I have received from him.

Eighty fifth pAsuram. “You have said that you have seen emperumAnAr as he is. You also have said that you are a servitor at the beautiful feet of his followers. In which among these two are you more involved with?” He says that there is no refuge for his AthmA other than the divine feet of those who exist exclusively for emperumAnAr.

Odhiya vEdhaththin utporuLAy adhan uchchi mikka
sOdhiyai nAdhan ena aRiyAdhu uzhalginRa thoNdar
pEdhaimai thIrththa irAmAnusanaith thozhum periyOr
pAdham allAl endhan Aruyirkku yAdhu onRum paRRillaiyE

There are people who do not know that emperumAn is the lord who is the inner meaning of the vEdhas (sacred texts) that they have learnt or that he is infinitely radiant as mentioned in vEdhAnthams (the end parts of vEdhas). emperumAnAr removed the ignorance of such people who were roaming around, carrying out servitude in other worldly matters. There is no refuge for my AthmA other than the divine feet of those who have the great identification of worshipping the divine feet of such emperumAnAr.

Eighty sixth pAsuram. Reminiscing that he was affectionate towards those who were involved with worldly pursuits, he says that henceforth he will not do that and that those who meditate on emperumAnAr are fit to rule over him.

paRRA manisaraip paRRI appaRRu vidAdhavarE
uRRAr ena uzhanRu Odi naiyEN ini oLLiya nUl
kaRRAr paravum irAmAnasanaik karudhum uLLam
peRRAr yavar avar emmai ninRu ALum periyavarE

Attaining lowly people who had no respect, not ridding of that attachment, thinking that they are my relatives, I went running behind them trying to please them and was broken hearted in their matters. I will not yield to such people any more. emperumAnAr is considered by those who are learned in SAsthras as the benefit of their learning and is affectionately praised by them. Those who have minds which have the occupation of thinking constantly of that emperumAnAr are the great ones who are fit to rule over me for ever, irrespective of their clan of birth or their heredity.

Eighty seventh pAsuram. When reminded that this is the time of kali and that it would shake his firmness, he says that kali would attack only those who are not engaged with the knowledge provided by emperumAnAr.

periyavar pEsilum pEdhaiyar pEsilum than guNangatku
uriya sol enRum udaiyavan enRu enRu uNarvil mikkOr
theriyum vaN kIrththi irAmAnusan maRai thErndhu ulagil
puriyum nal gyAnam porundhAdhavaraip porum kaliyE

rAmAnuja cannot be spoken of by those who are complete in their knowledge and ability (since they cannot speak completely) and he cannot be spoken of by those who have no knowledge at all, being the boundary for ignorance and incapability (since they cannot step back from speaking about him). emperumAnAr has the fame of being praised by great wise men as one who could speak words which are apt for his svarUpa (basic nature), rUpa (form) and guNa (auspicious qualities). kali will torture only those in the world  who are not part of the people who were instructed by rAmAnuja of the great knowledge which he had culled from vEdhas.

Eighty eighth pAsuram. He says that he will praise the way emperumAnAr, who is like a lion, incarnated in this world to destroy the kudhrushtis (those who interpret vEdhas wrongly) who are like tigers.

kali mikka sennel kazhanik kuRaiyal kalaip perumAn
oli mikka pAdalai uNdu than uLLam thadiththu adhanAl
vali mikka sIyam irAmAnusan maRai vAdhiyarAm
puli mikkadhu enRu ip puvanaththil vandhamai pORRuvanE

thirumangai AzhwAr is the head of thirukkiRaiyalUr which has fields in which abundant reddish paddy is cultivated with the tumultuous noise of agricultural work and has the greatness of composing divine prabandhams (hymns) which reflect the meanings of SAsthras. emperumAnAr is the powerful lion who enjoyed that thirumangai AzhwAr’s thirumozhi (divine verses) with musical notes and had his divine mind puffed up [in pride]. I will praise the way he incarnated on this earth to punish the multitudinous kudhrushtis who are like tigers and who gave wrongful interpretation of vEdhas thus destroying the world.

Eighty ninth pAsuram. He said that he will praise [emperumAnAr], in the previous pAsuram. He submits to emperumAnAr about his fear with regard to praising him.

pORRu arum seelaththu irAmAnusa nin pugazh therindhu
sARRuvanEl adhu thAzhvu adhu thIril un sIr thannakku Or
ERRam enRE koNdu irukkilum en manam Eththi anRi
ARRagillAdhu idhaRken ninaivAy enRittanjuvanE

Oh rAmAnuja who has great qualities which cannot be praised completely! If I attempt to speak about your auspicious qualities after comprehending them, it will end up only as an ignominy for you. Even though I know that your qualities will have only greatness if I desist from speaking about them, my mind cannot sustain itself without praising your divine qualities. I am fearful of how you are considering this.

Ninetieth pAsuram. In order to get rid of his fear, rAmAnuja looked at him with merficul eyes. Getting rid of his fear thus, he feels sorry that those who have good knowledge are not uplifting themselves by praising rAmAnuja through one of their three faculties of mind, speech and body and are caught in the sorrowful cycle of births.

ninaiyAr piRaviyai nIkkum pirAnai innIL nilaththE
enai ALavandha irAmAnusanai irungavigaL
punaiyAr punaiyum periyavar thALgaLil pUndhodaiyal
vanaiyAr piRappil varundhuvar mAndhar maruL surandhE

There is none who can think of rAmAnuja who can remove the cycle of births of those who think of him. There is none who can string a poem on the great qualities of that rAmAnuja who came looking out for me to the place where I was when the expansive earth was there for him. Even if there is none who strings such a garland of verses, there is none who submits garlands at the divine feet of those great people who string garlands of verses on the qualities of rAmAnuja. Those who are born as humans and who are capable of doing these, are immersed in the cycle of births due to their ignorance.

Source: http://divyaprabandham.koyil.org/index.php/2020/05/ramanusa-nurrandhadhi-pasurams-81-90-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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