irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 81 to 90

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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