SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Sixty first pAsuram. When queried about the greatness of emperumAnAr’s qualitites, amudhanAr mercifully describes them.
kozhundhu vittu Odip padarum vem kOL vinaiyAl nirayaththu
azhundhiyittEnai vandhu AtkoNda pinnum aru munivar
thozum thavaththOn em irAmAnusan thol pugazh sudar mikku
ezhundhadhu aththAl nal adhisayam kaNdadhu irunilamE
There are sages who keep constantly thinking about emperumAn and who are difficult to attain, even for emperumAn. rAmAnuja, our swAmy, has the greatness of such sages bowing at his divine feet, and he has carried out the penance of surrendering to emperumAn. I am immersed in the hell of samsAram with the unlimited sorrow of cruel sins. rAmAnuja’s auspicious qualities grew in splendour, spreading rapidly [to various places] even after accepting me and are looking for more people to be uplifted. Looking at that, this expansive earth was amazed.
Sixty second pAsuram. He mercifully reveals the contentment that he had after his link with his sins was removed.
irundhEn iruvinaip pAsam kazhaRRi inRu yAn iRaiyum
varundhEn ini em irAmAnusan mannu mA malarththAL
porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyAp
perum dhEvaraip paravum periyOr tham kazhal pidiththE
There are great people [such as kUraththAzhwAn] who do not carry out any benefit to the lowly people who do not attain the lotus-like divine feet of emperumAnAr which match each other and which are most sacred. These great people praise periya perumAL. I attained the divine feet of such great people today and got relieved from the twin binding of puNya (virtuous deeds) and pApa (viceful deeds). I became contented after this and I will not feel sorrowful ever.
Sixty third pAsuram. amudhanAr requests emperumAnAr to grant him the desire which is the prerquisite to carry out kainkaryam (servitude) to his divine feet, now that he has got rid of the unwanted entities (virtuous and viceful deeds).
pidiyaith thodarum kaLiRenna yAn un piRangiya sIr
adiyaith thodarumpadi nalga vENdum aRu samayach
chediyaith thodarum maruL seRindhOr sidhaindhu Oda vandhu ip
padiyaith thodarum irAmAnusa mikka paNdidhanE
Oh rAmAnuja who has unlimited wisdom and who is looking for opportunity to accept people in this world, after making those foolish people who were following the six calumnous philosophies to run in fear after being won over! You should mercifully grant me the mercy to follow your divine feet which have the qualities of beauty, fragrance, softness etc, just like a male elephant follows a female elephant out of deep affection.
Sixty fourth pAsuram. Looking at those from the bAhya (those who do not follow vEdham) and kudhrushti (those who interpret vEdham incorrectly) philosophies who want to engage in debate, amudhanAr says that rAmAnuja muni (sage) who is like an elephant, has descended to the earth to oppose them and that their lives will come to an end soon.
paN tharu mARan pasum thamizh Anandham pAy madhamAy
viNdida engaL irAmAnusa muni vEzham meymmai
koNda nal vEdhak kozhum dhaNdam Endhi kuvalayaththE
maNdi vandhu EnRadhu vAdhiyargAL ungaL vAzhvu aRRadhE
The happiness of learning thiruvAimozhi, composed in thamizh by nammAzhwAr with music, is like the exulting fluid for our rAmAnuja muni who is obedient towards us and who is like an elephant. He is also carrying a huge stick which is the eminent vEdhas which speak the truthful matters as they are. Oh those who are desirous of a debate! That elephant with the exulting fluid and huge stick has come to this world, pushing ahead, unstoppable by anyone. Your lives, along with those of your disciples and their disciples, will come to an end.
Sixty fifth pAsuram. amudhanAr becomes joyous, reminiscing the benefits accrued due to the knowledge bestowed upon by rAmAnuja in order to win over the bAhya and kudhrushti philosophies.
vAzhvu aRRadhu thollai vAdhiyaRku enRum maRaiyavar tham
thAzhvu aRRadhu thavam thAraNi peRRadhu thaththuva nUl
kUzh aRRadhu kuRRamellAm padhiththa guNaththinarkku an
nAzh aRRadhu nam irAmAnusan thandha gyAnaththilE
Due to the knowledge bestowed upon by our lord rAmAnuja, the lives of bAhyas and kudhrushtis who were around for a very long time have ended; the grievance of vaidhikas (those who follow vEdhams truthfully) has got eliminated forever; earth became fortunate; all the doubts in SAsthras (traditional texts) which reflect truth [i.e. emperumAn] got eliminated; people who had faults in their qualities became relieved of their faults. What a great wisdom!
Sixty sixth pAsuram. He enjoys emperumAnAr having the ability to grant mOksham (liberation)
gyAnam kanindha nalam koNdu nAL thorum naibavarkku
vAnam koduppadhu mAdhavan valvinaiyEn manaththil
Inam kadindha irAmAnusan thannai eydhinarkku ath
thAnam koduppadhu than thagavu ennum saraN koduththE
emperumAn, the consort of SrI mahAlakshmi, grants mOksham to those whose knowledge has matured into devotion and who get affected everyday as to how they will enjoy emperumAn and how they will carry out kainkaryam to him. emperumAnAr, who removed the faults in the greatest sinner’s (my) mind grants that mOksham to those who attain him through the means of mercy. How great is this!
Sixty seventh pAsuram. amudhanAr is joyful reminiscing about how rAmAnuja protected him by instructing him not to use the senses, given by emperumAn to worship him, in worldly pursuits and says that if rAmAnuja had not done it, no one else would have protected him.
saraNam adaindha dharumanukkAp paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNanga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl araNAr maRRu ivvAruyirkkE
For dharmaputhra who attained his divine feet with the senses given by him, emperumAn, who has amazing powers, made dhuryOdhana et al to die in the war. These senses are to be used for that emperumAn and not for enjoyment in worldly pursuits. Revealing this meaning directly as well as indirectly, emperumAnAr protected the AthmAs when they engaged the senses in worldly pursuits. If he had not done that, who else would have protected the AthmAs?
Sixty eighth pAsuram. Being in this samsAram, my mind and AthmA engaged with the qualities of emperumAnAr’s followers. After this, there is none equal to me.
Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil seppiya gIthaiyin semmaip poruL theriya
pArinil sonna irAmAnusanaip paNiyum nallOr
sIrinil senRu paNindhadhu en Aviyum sindhaiyumE
emperumAn, who has amazing activities, proved that he obeys his followers by acting as the charioteer. On that day when arjuna kept his bow down and said that he would not engage in warfare, emperumAn stood on the divine chariot, which gained divinity due to its connection with him, and mercifully gave bhagavath gIthA. emperumAnAr gave the true and sweet meanings of bhagavath gIthA so that everyone on earth would know them well. My AthmA and mind went and engaged with the auspicious qualities of those who attained emperumAnAr. To tell the truth, who will equal me now?
Sixty ninth pAsuram. Reminiscing the great benefits bestowed on him by emperumAnAr, more than emperumAn, amudhanAr becomes joyous.
sindhaiyinOdu karaNangaL yAvum sidhaindhu munnAL
andham uRRu Azhndhadhu kaNdu avai en thanakku anRu aruLal
thandha aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE
(During the time of deluge) Before the time of creation, mind and all the senses had lost their forms, becoming inactive and there was no distinction between sentient and insentient entities. Taking pity on me, emperumAn, out of his naturally existing mercy, gave me at that time, the senses but did not give his divine feet. emperumAnAr, taking the role of my father, gave me his divine feet and uplifted me from samsAram.
Seventieth pAsuram. Looking at emperumAnAr who has done such a great benefit, amudhanAr asks as to what he is going to do now for him, beyond what has already been done.
ennaiyum pArththu en iyalvaiyum pArththu eNNil pal guNaththa
unnaiyum pArkkil aruL seyvadhE nalam anRi en pAl
pinnaiyum pArkkil nalam uLadhE un perum karuNai
thannai en pArppar irAmAnusA unnaich chArndhavarE
Being in samsAram since time immemorial, after being accepted by you, I am still engaging with worldly pursuits. Looking at me [who does not have any good quality], looking at my nature [which cannot earn anything good for itself] and looking at you, who are having innumerable auspicious qualities and are accepting me with all my faults, it is better if you mercifully shower your causeless grace on me. Instead of this, if one were to analyse, is there anything good in me? If you decide that you will grant benefit only if there is something good in me, what will those, who have attained your divine feet, think of your unlimited mercy? The opinion is that they will look at it as having some fault.
adiyEn krishNa rAmAnuja dhAsan
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