irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 21 to 30

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

irAmAnusa nURRandhAdhi

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Twenty first pAsuram. emperumAnAr, who attained the divine feet of ALavandhAr as the means, mercifully protected me. Hence, I will not sing about the greatness of lowly people.

nidhiyaip pozhiyum mugil enRu nIsar tham vAsal paRRi
thudhi kaRRu ulagil thuvaLginRilEn ini thUy neRi sEr
edhigatku iRaivan yamunaith thuRaivan iNai adiyAm
gadhi peRRudaiya irAmAnusan ennaik kAththananE

ALavandhAr, whose divine feet complement each other, is the leader of all yathis (ascetics) who have very pure activities. emperumAnAr who attained the divine feet of such ALavandhAr as the means, mercifully protected me. Hence, I will not wilt at the doorsteps of lowly people of the world, praising their magnanimity by learning and reciting verses such as “You are like a cloud which rains great treasure” and look up to them for my protection.

Twenty second pAsuram. emperumAn tolerated the transgression of demon bANan after the deities, who opposed emperumAn by siding with that bAnan, started singing emperumAn’s praise [asking for forgivance] after knowing his greatness. emperumAnAr who praises emperumAn, is the wealth which will help me in times of danger.

kArththigaiyAnum kari mugaththAnum kanalum mukkaN
mUrththiyum mOdiyum veppum mudhugittu mUvulagum
pUththavanE enRu pORRida vANan pizhai poRuththa
thIrththanai Eththum irAmAnusan endhan sEma vaippE

kArthikEyan (skandha), gajamukhan (gaNapathi), agnidhEvan (deity for fire) who came to assist them, rudhra (Siva) who has three eyes, dhurgA and another deity jvara ran away from the battlefield when they assisted the demon bANa and fought with kaNNa. Realising that kaNNa is the supreme being, they started praising him “You created the universe with three different types of lOkas (words) from your divine navel which is like lotus” and pleaded with emperumAn on behalf of bANAsura. emperumAn forgave bAnA for his offence, for their sake. emperumAnAr, who praises the pure and auspicious qualities of emperumAn, is like a wealth for me to help me during the times of danger.

Twenty third pAsuram. amudhanAr asks “If I, who am full of faults, praise emperumAnAr who is praised by those who are without faults, what will happen to his auspicious qualities?”

vaippAya vAn poruL enRu nal anbar manaththagaththE
eppOdhum vaikkum irAmAnusanai iru nilaththil
oppAr ilAdha uRu vinaiyEn vanja nenjil vaiththu
muppOdhum vAzhththuvan ennAm idhu avan moy pugazhkkE

Those who are without any fault, keep emperumAnAr in their hearts, with affection, just as people keep a great treasure inside a box, for all times, without any distinction between day and night. If I, who am most sinned and who am without parallel among those who have sinned, praise that emperumAnAr three times a day by keeping him in my heart, what will happen to his greatness?

Twenty fourth pAsuram. When queried as to how he came from a lowly state to his present state, amudhanAr talks about his earlier position and how he came to the present state.

moyththa vem thI vinaiyAl pal udal thoRum mUththu adhanAl
eyththu ozhindhEn muna nALgaL ellAm inRu kaNdu uyarndhEn
poyth thavam pORRum pulaich chamayangaL nilaththu aviyak
kaiththa meigyAnaththu irAmAnusan ennum kAr thannaiyE

Just as bees would swarm around a beehive, cruel karmas (past deeds) swarmed around my AthmA since time immemorial, due to which I attained many forms [births] repeatedly, suffering old age. vEdhas (sacred texts) demonstrate how to keep away from worldly pleasures, how not to give troube to others and how to serve one’s guru (AchArya or teacher). Lowly philosophies do not act as said in vEdhas but on their own, in improper ways. emperumAnAr annihilated such lowly philosophies and their ways. Such emperumAnAr, who is the supremely magnanimous person, showed himself, as he is, to me, due to which I reached my present eminent state.

Twenty fifth pAsuram. Reminiscing on the benefits that rAmAnuja had done for him, amudhanAr looks at rAmAnuja’s divine face and asks him “Who, in this world, would know your mercy?”

kAr Ey karuNai irAmAnusa ikkadal idaththil
ArE aRibavar nin aruLin thanmai allalukku
nErE uRaividam nAn vandhu nI ennai uyththapin un
sIrE uyirkkuyirAy adiyERku inRu thiththikkumE

Oh rAmAnuja who bestows mercy on everyone without any distinction, just like clouds will pour rain without any distinction between land and sea! I am the repository for all sorrows. After you have come on your own and given me refuge at a time like this [when I am the repository of sorrows], your auspicious qualities are like nectar for me, sustaining this AthmA (soul). Who else in this world would realise the quality of your mercy?

Twenty sixth pAsuram. SrIvashNavas are those who have the great glory of involving themselves fully at the divine feet of emperumAnAr. amudhanAr says that each of the qualities of such SrIvaishNavas, in their earlier states, is enslalving him.

thikkuRRa kIrththi irAmAnusanai en sey vinaiyAm
meykkuRRam nIkki viLangiya mEgaththai mEvum nallOr
ekkuRRavALar edhu piRappu Edhu iyalvu Aga ninROr
akkuRRam appiRappu avviyalvE nammai AtkoLLumE

emperumAnAr removed the faults which were standing firmly because of the ill-deeds that I had carried out. Due to that happiness [of removing my faults] he stood splendrously, with his qualities of magnanimity etc spreading through all directions. Great people who were together with rAmAnuja, just like the shadow of his divine feet, might have earlier committed certain faults, been born in different [lowly] births and done certain [improper] deeds. Such faults, births and activities alone would enslave people like us who consider that anyone could attain emperumAnAr. Once such a thought comes to us, we will think that SrIvaishNavas are not people like us but are far superior to us.

Twenty seventh pAsuram. Just as he was being affectionate towards emperumAnAr’s followers, emperumAnAr made himself very relevant to amudhanAr’s heart. amudhanAr feels perturbed that this will bring a fault to emperumAnAr.

koLLak kuRaivu aRRu ilangi kozhundhu vittu Ongiya un
vaLLal thanaththinAl valvinaiyEn manam nI pugundhAy
veLLaich chuddar vidum un peru mEnmaikku izhukku idhu enRu
thaLLuRRu irangum irAmAnusA en thani nenjamE

Oh udaiyavar (one who has both nithyavibhUthi and leelA vibhUthi under his control)! Your magnanimity has grown splendrously after giving, without any shortcoming, to those who had sought [from you] whatever they had desired. Such a person like you entered my mind even though I am a great pApi (sinner), without looking at your greatness. My heart which is lonely, weakened seeing that this will be a deficiency for your unlimited greatness, which is very pure.

Twenty eighth pAsuram. amudhanAr becomes joyous seeing the desire which his faculty of speech has in matters relating to emperumAnAr.

nenjil kaRai koNda kanjanaik kAyndha nimalan nangaL
panjith thiruvadip pinnai than kAdhalan pAdham naNNA
vanjarkku ariya irAmAnusan pugazh anRi en vAy
konjip paravagillAdhu enna vAzhvu inRu kUdiyadhE

kaNNan (SrI krishNa) who was furious with kamsan who had anger in his heart. is the exact opposite of faults; he is very affectionate towards his followers; he is very dear to nappinnaip pirAtti (neeLA dhEvi) who has very soft divine feet, like cotton. emperumAnAr is very difficult to attain for those who do not approach that kaNNan’s divine feet and who steal their AthmAs (they consider that their AthmA is theirs and does not belong to kaNNan). My faculty of speech will not praise anything other than the auspicious qualities of such emperumAnAr, like a child (without any falsehood). How amazing is the life that I have had today!

Twenty ninth pAsuram. amudhanAr wonders as to when he will have the fortune of his eyes gleefully seeing the huge gathering of those who realise the auspicious qualities of emperumAnAr, truly.

kUttum vidhi enRu kUdungolO then kurugaippirAn
pAttennum vEdhap pasum thamizh thannai than paththi ennum
vIttin kaN vaiththa irAmAnusan pugazh mey uNarndhOr
IttangaL thannai en nAttangaL kaNdu inbam eydhidavE

thiruvAimozhi is very famous, being the form of vEdhas in thamizh, composed by nammAzhwAr, who is the leader of the beautiful (AzhwAr) thirunagari. emperumAnAr retained that thiruvAimozhi in the repository of his devotion. When will my eyes behold the huge gathering of those who truly know the auspicious qualities of such emperumAnAr and become joyous? When will his mercy be bestowed on us to realise this benefit?

Thirtieth pAsuram. When queried as to whether he had not sought mOksham (liberation from samsAram) from emperumAnAr, amudhanAr says that after emperumAnAr has taken him as a servitor, it does not matter to him whether he attains mOksham or ends up in narakam (hell).

inbam tharu peru vIdu vandhu eydhil en eNNiRandha
thunbam tharu nirayam pala sUzhil en thol ulagail
man pal uyirgatku iRaiyavan mAyan ena mozhindha
anban anagan irAmAnusan ennai ANdananE

sarvESvaran (emperumAn) who is amazing with his svarUpam (basic nature), rUpam (form) and guNas (auspicious qualitites), is the leader for innumerable AthmAs who have been in samsAram permanenty, from time immemorial. emperumAnAr instructed this truth through his treatise SrI bhAshyam purely out of affection [towards samsAris] and does not have any fault of having instructed this with any other  motive. After such emperumAnAr has mercifully accepted me as his servitor, it does not matter to me whether I attain the blissful mOksham where I can carry out service to emperumAn forever or the many narakas (hells) which give countless sorrows, surround me such that I cannot escape. Both are identical for me.

Source: http://divyaprabandham.koyil.org/index.php/2020/04/ramanusa-nurrandhadhi-pasurams-21-30-tamil-simple/

adiyEn krishNa rAmAnuja dhAsan

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