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rAmAnusa nURRanthAdhi – 63

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

Full Series

<< previous (irundhEn iru vinaip pAsam kazhaRRi)

Introduction (given by maNavALa mAmunigaL)

amudhanAr talked about how unwanted ones got removed – in the previous pAsuram;

The agreeable one, which is service wished for in your divine feet – you yourself please enable my love towards that, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr divined that he surrendered at the divine feet of the noble ones who would not (be able to) do any help to those who do not have the mind to surrender to emperumAnAr; and that due to that surrender he got the ties to his karmas removed, and lived without getting affected by the harshness of samsAram, and thus celebrated the glory of emperumAnAr whose effect extended up to the devotees of his devotees;

In this pAsuram – he longs to get love towards such divine feet ; ‘Oh emperumAnAr! who incarnated for the ones who are not based on vEdhas to be defeated, and who searched for in the whole earth and took to war against them, and kept looking for them, and drove away those whose philosophies do not accept vEdhas, and so having such highly developed intellect! Please give me at most love towards your divine feet’, thus so he directly requests emperumAnAr.

pidiyaith thodarum kaLiRenna yAn un piRangiya seer
adiyaith thodarumpadi nalga vENdum – aru samayach
chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu ip
padiyaith thodarum irAmAnusA mikka paNdithanE                            63

Listen

Word by word meaning (given by maNavALa mAmunigaL)

aRu samayam  – the parts of six philosophies that did not accept vEdhas
chediyaith – and are spread like dense shrubs around plants
thodarum – (those who ) follow (such philosophies) obediently
maruL seRindhOr – such knowledge being flawed – having such flawed mind
sidhaindhu – to be lost
Oda – and run away scared
vandhu – (emperumAnAr) came, and
as said in ‘avar pin padarum guNan’ (having nature of following such (people and winning them),
ippadiyai – for taking in and accepting the people in this earth
thodarum – emperumAnAr looks for opportunity and goes after them, doing acts after understanding the nature of them,
mikka paNdithan – having gotten unbounded knowledge (and got his goal fulfilled),
irAmAnusA – Oh udaiyavar!
kaLiRenna – like a male elephant
pidiyai thodarum – which follows a female elephant at all times due to love towards it
and which cannot be stopped by anything,
nalga vENdum – please grace such that
yAn – I too
thodarum padi – get the inherent nature to follow
un – your highness’s
piRangiya – rich
adiyai – divine feet
seer – having qualities of elegance, tenderness, etc.,

kaLiRenna – means, being such that could be said as a male elephant.  In the whole phrase, the emphasis is on prayer to emperumAnAr that amudhanAr be in love with emperumAnAr like how male elephant goes behind with full focus towards female elephant.

What if it is recited as ‘kaLiRanna’ ? – Then the emphasis would be on the female elephant that is amudhanAr; then prayer for getting the love would be of lower emphasis.  So it is correct to keep it as ‘kaLiRenna’ only, where emphasis is in neither of the two elephants but on the prayer. That is the intent of amudhanAr.

piRangiya glorious/bright.  Also, piRangiya seer adi  implies very beautiful divine feet; in that case piRangiya – very, and seerbeauty.

sedi – shrubs;  maruL seRindhu – is the gathering (storm) of diminishing of knowledge;

When saying adiyaith thodarum padi, the word padi  – means true nature;

nalgu – give;

Also as, please (nalgu ->) make me follow your divine feet.

vyAkyAnam

aRu samayach chediyai  – Surrounded like with dense shrubs that are the six philosophies outside of vEdhas; Or, by aRuthe troubles that these philosophies give when starting to practice them; and,  when using them as means, it includes sorrows like offering a goat cut, giving own head cut, doing thapas in the middle of five fires in the forest having rough terrain of stones and thorns, wearing ashes, defecation, etc.,

and in the case of reaching destiny, they say we would become like a stone, and such sorrows;

since these are spread in that way, they are philosophies that are tied together with such sadness;

thodarum maruL seRindhOr  – those who have gotten into the depths of such dangerous philosophies which are poisonous even to look at; as said in ‘bahuSAkhA: ananthAScha bhudhdhaya: avyavasAyinAm [SrI bhagavath gIthA] (best way is to search for the true vision of AthmA (Athma sAkshAthkAram), rest of the efforts are insignificant/lowly), they are being wavering in their stands, and they follow such philosophies – having such badly affected minds;

sidhaindhu Oda – Like how animals would run away upon seeing a lion, emperumAnAr is such that those of other philosophies run away in fear with shattered hearts, upon seeing him;

vandhu ippadiyaith thodarum –  he by himself came from paramapadham all the way down here, and in this earth he goes after and wage with armies against those philosophies;  padi -> earth;

Or, as said in ‘avar pin padarum guNan’, for taking in the people of this world, and so goes after them looking for the right time;

irAmAnusA!  – Oh (such) emperumAnAr!

mikka paNdithanE – Wow how great is the richness of your knowledge! – amudhanAr is joyful at that greatness, and calling him here.

From kALahasthi, saivaites came up to thirumalai and started to promote their very bad philosophy; at that time emperumAnAr went and won them, and they ran away defeated; near thirunArAyaNapuram, the jains had debated with him and went away defeated; after that as part of his victory trip he went seeking those of other philosophies from south to the himAchal mountain and so traveled to all parts of the world and by his scholarship won in sarasvathee peetam the ones who gave wrong meanings to vEdhas – these are all well known about emperumAnAr.

alavandharALavandhAr who wished for all kinds of relationships towards nammAzhvAr

By amudhanAr’s calling of emperumAnAr – it seems like he is calling ‘emperumAnArE!’ to say that he has some something to request of emperumAnAr.

What is the request?  amudhanAr specifies that below.

pidiyaith thodarum kaLiRenna yAn  – due to immense love towards female elephant, the male elephant goes behind it, unstoppable by any distraction; like that male elephant, I had been going behind the material pleasures all these days; such lowly me.

Or, as said in ‘yA preethir avivEkAnAm vishayEshvanapAyinee | thavamanusmarathassAmE vishayAn nApasarppathu’ (prahlAdhan praying – towards whatever one should not have attraction towards, I was having attraction; please make me to be attracted towards you with such level of love) – it can be understood also as amudhanAr asking – please make me having such level of love towards you;

Saying ‘pidiyaith thodarum kaLiRenna’ is – like I could be said as a male elephant;

pidi – female elephant;

kaLiRu – male elephant;

padi – nature / behavior.

nalga vENdum – please grant me;

all these days I who had been roaming around like that, now,

nalga vENdum – please grant me

thodarum padi – the dawn of love and the nature of being always with you in love towards ..

un piRangiya seer adiyaith thodarum padi – .. the divine feet of yours, you who are having the purifying and other qualities that are driven and spread around the whole world;

please bless me to be like that (such elephant), (towards your divine feet).

If asked whether it is okay to say ‘pidiyaith thodarum kaLiRu’ – since ALavandhAr divines as ‘mAtha pithA yuvathaya:’ (nammAzhvAr is everything to me),  it is acceptable to say this.

After perumAL (SrI rAmar) went to forest, chakravarthi (dhaSarathan), thinking about kausalyA, ‘how much she would be suffering now’, he felt very bad about that, and thinking about how kausalyA took great care of him, said ‘yadhA yadhAhi kausalyA dhASaIvachcha sakheevacha bhAryAvath bhagineevachcha mAthruvachcha upathishttathE [SrI rAmAyaNam]’ (kausalya is every kind of relationship to me).  rishi also said similarly like this due to showing his love.

So it is acceptable for amudhanAr to say this.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

By the word thodaRum’ (follows), even when the female elephant is not looking at the male, he follows with determination due to unwavering and determined love; amudhanAr is praying to emperumAnAr to give him unwavering and determined love towards emperumAnAr;

Male elephant got the love after seeing the beautiful female elephant; for me, please help me get such love after you show the great qualities of your divine body, and after you let me see that.  adi is adjective for the divine body.

mikka paNdithanE – paNdithan – learned; mikka -> of high level – having a sharp mind, that he made the other groups to debate among themselves by showing contradictions in each others’ arguments and got them to finish off each other in debates.

Finish the pAsuram saying, Oh emperumAnAr! please grant me following of your divine feet.

– – – – –

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rAmAnusa nURRanthAdhi – 62

Published by:

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

Full Series

<< previous (kozhundhu vittOdip padarum)

Introduction (given by maNavALa mAmunigaL)

amudhanAr is divining about reaching the goal due to breaking his connection with his karmas.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr divined about how emperumAnAr who possesses all the auspicious qualities had searched for him to get him, and about how after voluntarily getting him to be his servant, his auspicious qualities had attained meaning/brightness; in this pAsuram – Instead of those who say ‘we don’t have subservience to emperumAnAr, nor do we have subservience to his disciples’ and so are bad and having cold heart, amudhanAr considers those who are the opposite of them, and divines about his reaching the goal due to connection with such noble ones.

irundhEn iru vinaip pAsam kazhaRRi inRi yAniRaiyum
varundhEn ini em irAmAnusan mannu mA malarththAL
porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyA
perum thEvaraip paravum periyOr tham kazhal pidiththE                 62

Listen

Word by word meaning (given by maNavALa mAmunigaL)

em – head of our clan
iraAmAnusan – emperumAnAr’s
mannu – well set matching each other
mA – most worshippable
malar – and most enjoyable
thAL – divine feet
porundhA – not joining
nilay udai  – in the state of
punmayinOrkku – ones having the bad nature
onRum – at any place
nanmai seyyA – do any good things
perum thEvarai – SrIvaishNavas who are equivalent to the lord
paravum – losing to their nature and praising them
periyOr – those having great glories
kazhal pidiththu – surrendering to the divine feet of ,
inRu – today
iru – being in two ways based on good and bad deeds
vinaip pAsam kazhaRRi – got liberated from the ties of karmas
irundhEn – thus achieving the objective and being ardent;
yAn – I who was being like this
ini – here after
iRaiyum – even a little bit
varundhEn – not be involved in sorrows.

Only if there is karmam remaining will there be any sorrow – is the thought here.

Also, for porundhA, etc., it can be explained as follows. To those who are present with the thought they would not reach the divine feet of emperumAnAr, I would not do any favor even if they showed thousand farms of teeth – would be the stand of the periya perumAL the almighty; kUraththAzhvAn losing to such nature of emperumAn had done praises to Him; reaching such divine feet of kUraththAzhvAn whose glory is beyond words – then inRu  – iru vinaip pAsam kazhaRRi irundhEn – then today I am doing well having broken from ties of karmas.

There are those who recite it as ‘perum thEvanai”.

When recited as ‘punmaiyinOrkku enRum nanmai seyyA’, – it shall mean that he/they would not do any good at any day (to such lowly people).

punmaiyinOr – is – those having such inferior character/thoughts.  punmai – wrong/evil/disservice.

By thamizh grammar, inRu + yAn  shall be written as inRiyAn (and recited so as well).

vyAkyAnam

em irAmAnusan – As said in ‘thasmin rAmAnujAryE gururithisapthapAthi’ , and, ‘SrImath gurUNAm kulamithamakilam thasya nAthasya SEsha:’, the lord of SrIvaishNavas that is emperumAnAr – his –

mannu mAmalarth thAL – mannu -> it is being steadfast and unwavering in the protection of those who have surrendered to one’s divine feet. Like saying ‘thiN kazhal’.

Greatness of flower is its having the qualities like radiance, tenderness, fragrance, purity etc.. The divine feet that are similarly pure and enjoyable. The divine feet that are praised as ‘seerArum ethirAsar thiruvadigaL’, and ‘azhagArum ethirAsar adi iNaigaL’.

porundhA nilaiyudaip punmaiyinOrkku – Being idiotic like fist of monkey and not come and surrender, such lowly ones having bad nature;

onRum nanmai seyyA – Not doing even a little good for such people

perum thEvarai –  thEvar: brahmA, rudhran et al.  perum thEvar:  are nithyasUris as said in ‘yathra pUrvE sAdhyAssanthi dhEvA:’. dhivyasUris having such nature;

paravum periyOr tham – The noble ones who at all times and in all ways be praising those and as mentioned in the Slokam of ‘mAthA pithA uvathaya:’, and the SlOkam of ‘bhUtham saraScha’.

periyOr – Greatness is due to knowledge, so greatness is mainly based on knowledge (gyAna pradhAnam).

kuraththazhvan_mudhaliyandan_and_devotes_0181periyOr

One who is beyond words that is kUraththAzhvAn, his and such noble ones –

kazhal pidiththu – divine feet to be surrendered to.

irAmAnusan mannu mA malarth thAL porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyA perum thEvar’ ­  – could be said as periya perumAL (He would not do any thing good for those who do not wish to surrender to emperumAnAr), and in that case, ‘paravum periyOr’  would be about parAnkuSa, parakAlan, et al.

Or, ‘perum thEvar’ can be applied to refer to emperumAnAr, and ‘paravum periyOr kazhal pidiththu’  to – being in the steadfastness of being servant to series of servants to the last level of them;

When recited as ‘punmaiyinOrkku enRum nanami seyyA’ , it shall mean to say – not helping at any time.

punmaiyinOr – is – those having such inferior character/thoughts.  punmai – wrong/evil/disservice.

After it is in this way –

irundhEn iru vinaip pAsam kazhaRRi – I am in the state of having crossed the ties that are hindrance to reaching the goal, the ties related to two types based on good and bad deeds;  since these are reasons for attachments,  they are referred as hindrance to reaching the goal;

What is to be reached is what He said as ‘sarva pApEbhyO mOkshayishyAmi’.

inRiyAn iRaiyum varundhEn ini – now I shall not suffer even for a second due to the sadness of material world (samsAram).

It concludes that as said in ‘athraiva SrIrangE sukhamAsva’ the harshness of samsAram shall not affect me even for a second, and shall be with the happy tasteful experience.

 

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

irundhEn –  after reaching the divine feet of devotees of emperumAnAr, I reached my destiny; so I don’t have to do anything more; I have completed what I have to do (in this world). So I can be ‘mAsucha:’ (without any worries).

kazhaRRi –  implies easily untied the karmas; this was possible because of surrendering to the divine feet of devotees of emperumAnAr; this is because emperumAn does everything as per the wishes of such noble ones – so it is very easy to remove the ties of karmas if one reaches such noble ones.

em irAmAnsan kazhal pidiththu –  The noble ones would not help in any way to the lowly ones who are against surrendering to emperumAnAr’s divine feet  – this is not because those noble ones are not kind – The good help that they can do is to show emperumAnAr’s divine feet as the destiny; if those lowly ones would not learn and follow that, then the noble ones cannot help them.

– – – – –

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

 

rAmAnusa nURRanthAdhi – 61

Published by:

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

Full Series

<< previous (uNarndha mey gyAniyar yOgam)

Introduction (given by maNavALa mAmunigaL)

amudhanAr lauded emperumAnAr’s qualities, saying ‘guNam thigazh koNdal’; when asked “what is the nature the glory of his qualities?” amudhanAr divines about the nature of those qualities.

Introduction (given by piLLailOkam jIyar)

“You praised his qualities saying ‘guNam thigazh koNdal’, what is the nature of the glory of his qualities?’ – to those who asked this, amudhanAr replies – I am a complete sinner, and am drowned in the sea of material life, and emperumAnAr without my knowing to ask for anything, by his high grace only came himself to me and corrected me such that I became his servant – after that  –  emperumAnAr towards whom parAnkusa, parakAla, nAtha, yAmunAr, and others are having special love, and is having the great thapas of SaraNAgathi after having given gadhya thrayam at the divine feet of periya perumAL for the upliftment of all the sentient, such emperumAnAr’s divine qualities cover all eight directions of the earth, and are completely bright and are seen everywhere in there.

kozhundhu vittOdip padarum venkOL vinaiyAl nirayaththu
azhundhiyittEnai vandhu AtkoNda pinnum – arumunivar
thozhum thavaththOn em irAmAnusan  than/thol  pugazh sudar mikku
ezhundhadhu aththAl nal athisayam kaNdadhu iru nilamE                 61

Listen

Word by word meaning (given by maNavALa mAmunigaL)

aru – As said by ‘sa mahAthmA sudhurlabha:’  they are very rare for emperumAn too to get;
munivar – as said in ‘vAsudhEvas sarvam’,  they think all the time “He is everything for us”
thozhum – emperumAnAr is such that the aforementioned people would come and worship at his divine feet
thavaththOn – emperumAnAr having the thapas that is SaraNAgathi
em – our svAmi
irAmAnusan thanemperumAnAr’s
pugazh – auspicious qualities
kozhundhu vittu – flourishes more and more
Odi – at fast rate
padarum – and is present in the full wide area;
Now, due to
vem – cruel/inauspicious
kOL – and strong (prabalam)
vinaiyAl – karmas,
azhundhiyittEnai – I have drowned
nirayaththu – in the samsAram that is full of sorrows
which is as said in ‘maRRa narakam’, being the opposite of the greatly enjoyed place (SrIvaikuNtam);
vandhu – coming to the place where I was in such state
AL koNda pinnum – (he) got me to be subservient to him; after that
sudar mikku – without ending/diminishing, with the unbounded brightness due to accepting me,
ezhundhadhu – that brightness became more prominent, and is looking for whether there are more like this whom can be accepted;
aththAl – because of that,
irunilam – the big earth
nal athisayam kaNdadhu – saw the great wonder.

Or, for rAmAnusan than pugazh sudar mikku ezhundhadhu – even after taking me who is a sinner, as servant, his glory is not diminishing and not only that, it is flourishing and appeared with unsurpassed  brightness.  In that case, ezhundhu – appeared.

When recited as irAmAnusan thol pugazh –  thol -> thonmai -> from ancient times -> since it has been present from ancient times, the auspicious qualities, they are being according to true nature, and ancient/staying – such qualities are flourishing this way;

kozhundhu vittu -> the karmas are present and flourishing .

vemmai – terrible/cruel;  kOL – midukku –  strength.

 

vyAkyAnam

aru munivar thozhum thavaththOn – aru –  sa mahAthmA su dhurlabha:’ – said gIthAchAryan because he thought “Alas! nammAzhvAr incarnated only after the completion of my incarnation, and so could not get the dharSan of him during my time!”, periyavAchchAn piLLai divines the meaning for this phrase from SrI bhagavath gIthA, so ‘aru’  refers to nammAzhvAr who was hard for Him to get/see.

munivar – As ‘vAsudhEvas sarvam’, and, ‘uNNum sORu, parugu neer, thinnum veRRilaiyum ellAm kaNNan emperumAn [thiruvAimozhi], these are the meanings he was thinking in meditation for sixteen years, which he revealed as dhivya prabandham.  periyavAchchAn piLLai divined this meaning as well.  In this way the completely rare to get nammAzhvAr, and those who got his grace, that is, nAthamunigaL and AlavandhAr, were worshiping the ‘bhavishyadhAchArya vigraham, and were meditating upon his divine incarnation, and were living taking a lot of efforts,  so amudhanAr is calling them together as munivar.

thozhum – As said in ‘pUrvE mUrdhnAnvayam upagathAkEsikA mukthimApthA:’, they are of the faith that he (emperumAnAr) only is the udhdhArakar (who can lift us up from this material world); emperumAnAr is such;

thavaththOn  – he follows the path of SaraNAgathi, who is as praised in ‘thasmAnyAsamEshAm thapasAmathirikthamAhu:’;

jeeyar also divined this meaning about emperumAnAr in ‘kAlathrayEpi karaNAthrya nirmithAthi pApakriyasya SaraNam bhagavath kshamaiva – sAchathvayaiva kamalA ramaNErthithAya kshEmassa Evahi yathIndhra bhavchchrithAnAm’ [yathirAja vimSathi].

em irAmAnusa than – our lord that is emperumAnAr – his –

pugazh – auspicious qualities;

when recited as ‘irAmAnusan thol pugazh’ – it is about the eternal, natural, auspicious qualities.

such auspicious qualities;

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691aru munivar (nammAzhwAr, madhurakavi AzhwAr and nAthumunigaL – kAnchIpuram)

kozhundhu vittOdip padarum venkOL vinaiyAl nirayaththu azhundhiyittEnai – That which flourishes more and more, and quickly, spanning the world, and as said in ‘dhurAchAra:’, is in the form of doing what should not be done, and not doing what should be done, and so is the target of punishment by emperumAn as said in ‘kshipAmi’, and ‘nakshamAmi’,  and

as said in ‘yath brahma kalpa niyuthAnubhavEbhyA nASyam’, those bad deeds could not be rectified by experiencing its effects or by doing amends – due to such strong bad karma, I am drowned in this material world and where I cannot find the shore,  such world that is of endless sorrows and which is said as ‘maRRa narakam’, that is the opposite of the great happiness of the higher world (SrIvaikuNtam);   vemmai – terrible/cruel;  kOL – midukku –  strength.

vandhAtkoNda pinnumat the time when I did not know to ask that I should be saved, emperumAnAr due to his voluntary grace, from SrIvaikuNtam, came down searching for me to the place I was in, and without discarding me seeing my lack of knowledge, got me as his servant; after that – only after getting (the lowly) me –

sudar mikkezhundhadhu – Not getting satiated with just that, due to accepting me and saving me, it got unbounded glory and grew further; it grew looking for similar people who could be accepted; like how after surrendering to emperumAnAr, amudhanAr’s state changed, after the glory of emperumAnAr came and accepted amudhanAr, they flourished further and further;

aththAl nal athisayam kaNdadhu iru nilamE – Due to the uprising of his auspicious qualities after accepting me who am a complete sinner, as said in ‘vasundharA puNyavathee’, the earth felt relieved that its load (of bad) would reduce.

iru nilam – in the world that is so wide;  irumai – greatness; Or, iru nilam – in this earth that is very wide;

aththAl nal athisayam kaNdadhu – This can also be explained as – only after gracing the sinners like me did emperumAnAr’s auspicious qualities grew with boundless glory, so, due to that uprising, its wonder was seen by everyone in the world;

It can be read together as – ‘sudar mikku ezhundhadhu – kozhundhu vittu Odip padarum – and the meaning can be said as – those uprising auspicious qualities after accepting me, got the disease/wanting of wishing to save more and more people like me if they are present in this world, and so grew more and more and spanned and covered the whole world in all directions.

This is the nature of the glory of auspicious qualities of emperumAnAr – is the thought here.

 

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

kozhundhu vittu … venkOL vinaiyAl – If one tries to do one sin, then it would flourish more and more and quickly keep spreading. Such sins are strong; they were not removable even till now by emperumAn;

nirayaththu azhundhiyittEnai vandhAtkoNda pinnum – nirayam -> hell; here, it is this samsAram (material world/life).

The sorrows given by servants of yama in hell is limited – once the sins are exhausted that sorrow would stop. But living in this material world due to our eternal karmas can be never ending sorrows. amudhanAr says he has drowned in such hell; even emperumAn is not able to lend his long arm to pull him out of it, it seems. Even in that state emperumAnAr came and pulled him out and accepted him.

It is to be relished to see the beautiful way in which amudhanAr has portrayed the divine auspicious qualities of emperumAnAr – Since he came to the place of drowning, his vAthsalaym is seen; since he came without request, his svAmithvam is seen; by accepting him as servant, his Sauseelyam, and by his coming directly himself, his saulabhyam are seen;  since he came knowing me who was drowned, his knowledge (gyAnam), and since he pulled me and saved me and kept as his servant, his completeness (pUrthi) of qualities are seen; saying ‘em irAmAnusan’, shows the connection/goal – and thus gives us enjoyment to see these qualities shown.

aru munivar thozhum thavaththOn em irAmAnusan – noble ones come and surrender to emperumAnAr; So saving me was not because he did not have anyone, it is only due to his own goodness;

There is similarity in how AzhvAr said that thiruvEkatamudaiyAn saved him and is standing there looking for more such people to save, in pAsuram – ‘sOdhiyAgi ella ulagum thozhum.. [thiruvAimozhi – 3.3.5]’.

Also a similarity in where he says ‘neesanEn niRaivu onRum ilEn, en kaN pAsam vaiththa param sudar sOdhikkE [thiruvAimozhi – 3.3.4]’.

– – – – –

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

 

rAmAnusa nURRanthAdhi – 60

Published by:

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

Full Series

<< previous (kadal aLavAya thisai)

Introduction (given by maNavALa mAmunigaL)

When those who thus heard emperumAnAr’s glories asked how great is his bhakthi (devotion), amudhanAr  divines here about his love for matters related to emperumAn and His devotees, and in thiruvAimozhi which emphasizes those two aspects.

Introduction (given by piLLailOkam jIyar)

In previous pAsurams, amudhanAr  divined about emperumAnAr’s establishment of the path of vEdhas, his strength to win those philosophies outside of vEdhas, his complete knowledge of vEdhas, and his teaching that knowledge to all in the world; in this – he divines about the three points – emperumAnAr’s, as part of that distinguished knowledge, unbounded love 1) towards emperumAn, and 2) towards His devotees who are like shadows under emperumAn’s divine feet, and 3)_ towards thiruvAimozhi which emphasizes these two aspects, and divines about emperumAnAr’s magnanimity which enables him to help about these three aspects to everyone.

uNarndha mey gyAniyar yOgam thoRum thiruvAimozhiyin
maNantharum innisai mannum idam thoRum – mAmalarAL
puNarndha pon mArban porundhum pathi thoRum pukku niRkum
guNam thigazh koNdal irAmAnusan em kulak kozhundhE                    60

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Word by word meaning (given by maNavALa mAmunigaL)

yOgam thoRum – In each assembly of
uNarndha mey gyAniyar  – those who possess true knowledge of knowing what needs to be known, and.
idam thoRum – in each place
mannum  – which always
maNam tharum – possesses  the fragrance
thiruvAimozhi yin – of thiruvAimozhi
in isai –  with distinguished music,
pathi thoRum – and in each divine temple
porundhum –  where there is gracious and happy presence of
mArvan – one who is having beautiful divine chest
puNarndha – which is resided in at all times
mAmalarAL – by periya pirAttiyAr,
irAmAnusan – emperumAnAr
guNam thigazh – who is having the bright qualities of true self
koNdal – and helping everyone in all the ways using such qualities,
kozhundhu – and who is the head
em kulam – of our clan/group,
pukku – (such emperumAnAr would) enter each such place due to desire to involve in them
niRkum – and would get immersed in them;

This is how the glory of his devotion is, is the thought here.

OR,

It can also be said that amudhanAr , after speaking about the glory of emperumAnAr’s wisdom (gyAna vaibhavam), he himself thought about emperumAnAr’s glory of devotion (bhakthi vaibhavam), became brightened by such quality, and says that emperumAnAr who helps everyone about that love, is the head of our group/clan.

kozhundhu – Also can be said as – head (shoot, blossoming tip of a tree). With the clan/group as the root, and emperumAnAr as the top part, like how if there is any dryness in the root then the shoots would first dry up, if there is any danger to this (SrIvaishNava) clan, then it is emperumAnAr who would be having his divine face go dull.

Music giving out fragrance is – (thiruvAimozhi) having elegance of songs.

vyAkyAnam

uNarndha mey gyAniyar yOgam thoRum – devotion (bhakthi) is  – since it is the result of maturing of knowledge, that is, first understanding completely that SrIpathi (emperumAn) is the owner/lord, and then knowledge that takes in about emperumAn who posses all the auspicious qualities, who is the most joyous, and who enjoys and is enjoyed the most as said in ‘sarva gandhassarva rasa:’, that aspect in us blossoms into something that is just based on love, and is having the name as devotion.

So, uNarvu (in uNarndha) means devotion.

Such devotion

–  is the true knowledge, knowledge of what is fact;

– immersed without any barrier, in emperumAn’s nature, form, and qualities;

– non-blemished knowledge;

Such knowledge driven by devotion (bhakthirUpApanna gyAnam) – which is possessed by AzhvArs – wherever there are group of such AzhvArs – in each such place;

yOgam – group that is together;  conference (parishath).

All the devoted AzhvArs had first gotten non-blemished knowledge (mayarvaRa mathi nalam), were having full knowledge, understood thathva thrayam (chith, achith, eeSvaran), and considered them as is, and were involved in sarvESvaran who is the most enjoyed/enjoyable as said in ‘appozhudhaikku appozhudhu en ArAvamudham [thiruvAimozhi – 2.5.4]’, and as they said in ‘ayarppilan alaRRuvan thazhuvuvan [thiruvAimozhi  – 1.3.10] due to desire to be with Him in any which ways, had worn women’s clothes, sent messengers, performed madal (going around and announcing their love to the people, etc.), and so were having boundless love;  so, it is not inaccurate to say that AzhvArs are ‘uNarndha mey gyAniyar’.

thiruvAimozhiyin maNam tharum innisai mannum idam thoRum – The collection of words from the divine mouth of nammAzhvAr who is the head among the ten AzhvArs, which are known as dhivya prabandham’s;  since thiruvAimozhi talks about the one said as ‘sarva gandha:’, it is also fragrant, and it gives that (Him/fragrance) to those who recite it, that music which is in the form of songs to recite as said in ‘yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’, and ‘thoNdarkku amudham [thiruvAimozhi – 9.4.9]’, and thus is one of the most enjoyable – wherever such music is present and well set, in each such place;

mAmalarAL puNarnda pon mArvan – periya pirAttiyar who is having the most distinguished  lotus flower as her seat, is having her togetherness in the divine desirable chest of Him – such sarvESvaran.

{Translator’s note: The above three phrases could be read together (anvayam) as being applied to emperumAn (pon mArvan): as, in the gathering of SrIvaishNavas, as maNavALa mAmunigaL gave eedu kAlakshEpam (thiruvAimozhi), it was sarvESvaran who had entered that place and got immersed in it (and submitted a thaniyan to His AchAryan)}.

srisailesa-thanian-mamunigal-eedu-goshtiThe place of gathering & fragrance of thiruvAimozhi’s musical hymns (who is immersed in it here?)

porundhum pathi thoRum – in all the divine temples where He is present happily; in the perumAL kOyil where pEraruLALar Himself came with him showing the way and got him reach safety, in the namperumAL kOyil by the command of periya perumAL, in thiruppathi when Saivites came from kALahasthi and caused lowly trouble, in thirunArAyaNapurm for winning the ones whose philosophy did not accept vEdhas, and moreover in each of the many dhivya dhESams like thirunagari, thirumAlirunchOlai, and more,

pukku niRkum – due to the desire to enjoy those places, he went to each such dhivya dhESam in many ways, and organized them completely, due to the higher plane of devotion of fear of separation he was fully immersed in them,  and present there doing mangaLAsAsanam (wishing Him well) at all times, and having love higher than that of the distinguished ones referred to in ‘uNarndha mey gyAniyar (AzhvArs),  he would without separation ever would be immersed in the three aforementioned places.

guNam thigazh koNdal  – As such great quality that is bhakthi got into him and became something worth and became significant, as said in ‘mugach chOdhi vAzhi [Arththi prabandham]’ (Wishing long life to the light on the divine face of emperumAnAr), his knowledge, devotion, and steadfastness, and the glory of those pramAthas (learned ones mentioned above), and the glory of those texts, and periya pirAttiyAr who says ‘apramEyam hithaththEjO yasya sA janakAthmajA:’,  His glory that would make us lose ourselves – emperumAnAr pours and gives all these to everyone, everywhere, at all times,  like how the rain would pour without distinction of land or sea – such ultimately generous –

rAmAnusan –  emperumAnAr

em kulak kozhundhE –  em kulam is – our clan/group – SrIvaishNava group. For that group, emperumAnAr is ‘kozhundhu’ – that is, ­for growing into a tree or to spread around as a creeper, the root cause is the tender shoot,  so for our group he is the root cause. kozhundhu – head/lead.

Or, his saying ‘em kulak kozhundhu’  is –  our group being the root, and emperumAnAr being the tender shoot  (from which leaves etc., grow), and so like how if the root gets a dry spell then it is the tender shoots which would become dull and dry first, if some drawback happens to our group, it is his face that would become dull first.

We can think of the arrangement of lines as “The generous one having great qualities, our root cause,  emperumAnAr, would go to each of those noble places and be immersed”.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

uNarndha ….. yOgam thoRum – As said in ‘svagyAnam prApaka gyAnam prApya gyAnam mumukshubhi: | gyAnathrayam upAdhEyam Ethadhanyannakinchana || ‘  (For those who wish to get liberated, it is only three types of knowledge that is to be gained – about self (AthmA), about the means (upAyam), and about the goal (upEyam); nothing else is needed),

he is referring to such people who have learned what needs to be learned, when saying ‘uNarndha gyAniyar’. After learned them, those who say and do as is, are ‘uNarndha mey gyAniyar’. Now, since it talks about thiruvAimozhi, they would have understood its meaning, that is, of ‘mikka iRai nilaiyum..’, that is, artha panchakam.

yOgam – place of assembly. As said in ‘vasanthi vaishNavA yathra thathra sannihithO hari:’ (wherever vaishNavas live, emperumAn is present in those places),  emperumAnAr goes in and involves himself in those places where such people assemble/ are present.

thiruvAimozhiyin … innisai mannum idam thoRum – In all the places where those like madhurakavi AzhvAr who sings the sweet music of kurugUr nambi,  emperumAnAr goes in and gets involved.  Since nammAzhvAr ‘s earlier three prabandhams are of type iyarpA (not in the poetic form that is singable), he is referring to his thiruvAimozhi (which is not iyarpA category) as ‘innisai’ (sweet music).

Wherever raghunAthan’s glory is sung, thiruvadi (hanuman) would stand there with folded hands and tearful eyes listening to it – likewise, wherever there is the music of thiruvAimozhi, emperumAnAr gets involved and immersed.

porundhum pathi – place where emperumAn is present well set (in this world). It would seem that there would be places where emperumAn would Not be well set – that would be paramapadham. Unlike in paramapadham where He cannot be peaceful due to thinking about us who are suffering here, He is able to be present well set in here amongst us and is happy to be so.

As said in ‘SrI vaikuNta virakthAya’ , and ‘thyakthvA vaikuNtamuththamam’, He got disinclination towards paramapadham, and leaving it he came here living happily in divine temples, and the reason is – pirAttiyAr in his divine chest. The divine couple are together in enjoyment here, and have discarded and forgotten about paramapadham.

emperumAnAr goes to various dhivya dhESams and gets immersed – like thirumangai AzhvAr.

For nammAzhvArthaniyE pugum Ur thirukkOLUr’ (goes by ‘her’self to thirukkOLUr only); for thirumangai AzhvAr who is ‘mada mAn’,  ‘kALaiyOdu pugum Ur – aNi Ali’ only. Whereas in case of emperumAnAr, he goes to all the dhivya dhESams along with all his group and gets immersed.

thirumangai AzhvAr divining ‘pathiyE paravith thozhum thoNdar [periya thirumozhi – 7.1.7] (~ devotees who go across to dhivya dhESams), he might have meant emperumAnAr and his group itself!

The three places referred to in this pAsuram in which emperumAnAr gets immersed, are about pramAthA (those who learn from the authoritative references), pramANam (authoritative references), and pramEyam (who/what is learned using such references).

– – – – –

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

rAmAnusa nURRanthAdhi – 59

Published by:

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

Full Series

<< previous (pEdhaiyar vEdhap poruL idhu)

Introduction (given by maNavALa mAmunigaL)

Those who saw amudhanAr becoming happy in this way, said that with the help of authoritative texts others would have identified that eeSvaran is the lord, even if emperumAnAr had not done all these (debates, etc); amudhanAr replies that if emperumAnAr had not removed the darkness instigated by kali yugam, then there would not be anyone who would determine and understand that it is only eeSvaran who is the lord of AthmA.

Introduction (given by piLLailOkam jIyar)

“You said in many ways in earlier pAsurams that emperumAnAr saved the vEdhas, and saved its meanings; even if he had not done those helps, since the learning sentient beings are eternal (and that knowledge eternal), and the vEdhas are also eternal, would they not learn completely learn the vEdhas and become clear that SrIman nArAyaNan who is said in them is the lord for the AthmAs, and get saved?”; amudhanAr replies that since the darkness of kali (yugam) which spans the whole world and is a hurdle for knowing the true meanings, if emperumAnAr had not incarnated, gained expertise in all the vEdhas, and due to the brilliance had from it driven away that darkness by kali yugam, it is not possible for anyone in this world to know that nArAyaNan is the all encompassing lord for everyone.

kadal aLavAya thisai ettin uLLum kali iruLE
midai tharu kAlaththu irAmAnusan mikka nAn maRaiyin
sudar oLiyAl avviruLAith thuRandhilanEl uyirai
udaiyavan nAraNan enRu aRivArillai uRRu uNarndhE          59

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Word by word meaning (given by maNavALa mAmunigaL)

kadal aLavAya –  seas that surround all four sides
thisai ettinuLLum – in all the directions
kali iruLE – thamas in the form of ignorance instigated by kali yugam
midai tharu kAlaththu – and putting pressure on us; during such time,
iRAmAnusan – emperumAnAr,
thurandhilanEl – had not driven away
avviruLai – that thamas
sudar oLiyAl – using the unlimited brilliance of
mikka – the most distinguished authoritative reference
nAn maRaiyin – that is, the four vEdhas,
aRivAr illai – there is no one who could know
uRRuNarndhu – by inquiring well and
nAraNan enRu –  understand that He is the one denoted by the word nArAyaNan,
uyirai udaiyavan – He who is the lord of AthmA, since He is the whole (prakAri), and everything other than Him being parts (prakAram).
sudar, and oLi to imply ample level of brightness/brilliance.

vyAkyAnam

kadal aLavAya thisai ettin uLLumhaving it identified based on the seas around on all four sides, all the surface of earth in all eight directions.

kali iruLE midai tharu kAlaththu – As said in ‘kalErdhdhOshanidhE:’ (kali is the holder of wealth of blemishes), the kali due to his nature creates decline of knowledge in people, pushing aside the path of good, and due to this the darkness that is ignorance it created stays closer and puts pressure on everyone and spawns everywhere; during such time;  that is, during the time kali is ruling;  midai – pushing closer.

irAmAnusan –  emperumAnAr who from the head of sky (the other world), incarnated in the place of this world;

mikka nAn maRaiyin – As said in ‘mikka vEdhiyar vEdhaththin ut poruL’ , and ‘sudar migu suruthiyuL’, vEdham which is the most distinguished authority of reference, and which in detail shows the nature, form, and qualities of sarvESvaran, and which is authorless, eternal, and without any blemishes, and in the four forms of rig, yajur, sAma, and atharvaNa; such vEdham’s –

sudar oLiyAl – amudhanAr is using the phrase ‘sudar OLi’ since vEdham is ‘sudar migu suruthi ‘, its brightness grew and destroyed the philosophies not accepting vEdhas, and its brilliance grows further and further more, and reaches everyone; by such unending (sudar) brightness (oLi) of vEdham;

avviruLai – As said in ‘agyAna thimirAndhasya’,(with disease in eye or due to darkness cannot see things clearly (ignorance))  ‘agyAna dhvAntha rOdhAdh’ (darkness create ignorance), the darkness that is ignorance created due to the sins instigated by the kali;

thurandhilanEl – even though the authoritative reference is eternal and everlasting, the learners are also eternal and everlasting (Athmas), the concept of time also being eternal and everlasting, it is not mentioned in any SAsthram that there is even one who by himself learned and understood its meanings and it became clear and got saved.

Since it is said in Sruthi, smruthi, etc., as ‘yasya dhEvE parA bhakthi: yathA dhEvE thathA gurau, thasyaidhE  kadhithAhyarthA: prakASanthE mahAthmana:” (one how got the devotion towards emperumAn, should also be devoted to the guru who showed that emperumAn; mahAthmas show this to us),

“gyAna anjana SalAkayA”, (knowledge is the black paste applied to eyes for bright vision, and key is use to open up and get the light (knowledge) – done by guru),

“chakshur unmileetham yEna thasmai thadh kuravE nama: (doors that are eyes were closed, and guru opened it with key that is knowledge; respects to such guru),

“ nArAyaNObhi vikruthum yAdhi  gurO: prachyuthasya dhurbhbhudhdhE: – kamalam jalAdha bhEdham Soshayathir avir na dhOshayathi” (while nArAyaNan would wish to do only good for us, if we separated from guru then like a flower separted from water that becomes dry and spoiled, our knowledge would become dry and dull, and would not make it bright),

and since aruLALap perumAL emperumAnAr divines “enRum anaiththu uyirkkum eeram sey nAraNanum, anRum than Ariyan pAl anbu ozhiyil, ninRa, punal pirindha pankayaththaip pongu sudar veyyOn, anal umizhndhu thAn ularththi aRRu [gyAna sAram pramEya sAram]” ,

and since it is said “svAbhimAnaththAlE eeSvara abhimAnaththaik kulaiththuk koNda ivanuku AchArya abhimAnam ozhiya gadhi illai enRu piLLai pala kAlum aruLich cheyyak kEttirukkaiyAy irukkum [SrI vachana bhUshaNam] (due to own feeling of independence, we lost the love of emperumAn, and so the only way for us to reach goal is to have the love of AchAryan),

if emperumAnAr had stayed put and had not been kind, thinking ‘avar avar vidhi vazhi adaiya ninRanarE ‘, instead of making such darkness that is ignorance run away as said in ‘summenAdhE kai vittu Odi thURugaL pAyndhana’.,

uyirai udaiyavan nAraNan enRu – pathim viSvasyAthmESvaram’, (He is the lord for all the worlds, He the eesvaran to Himself), ‘yachchakinchij jagath yasmin thriSyathE SrUyathEpivA, anthar bahiScha thath sarvam vyApya nArAyaNasthitha:’ (whatever is seen, heard, etc., in everything emperumAn is present as antharyAmi, and is spread everywhere), and

‘nigaril pugazhAy ulagamUnRudaiyAy’, and

as said in ‘yadhaNdam aNdAnthara gOcharam cha yath dhaSoththarNyAvaraNAniyAnicha, guNA:pradhAnam purusha:param padham parAthparam brahmachathE vibhUthaya:’, (everyone and everything in all the worlds belong the places of yours),   since He is being the whole/holds (prakAri)  and everything other than Him being parts/held (prakAram), SarvESvaran who is referred to by the word nArAyaNan, He is one having these three types of sentient as His servants;

such knowledge –

antharyami

uRRu – having dedication to, and understanding clearly (such about emperumAn),

aRivAr illai – there is no such people to know that (about emperumAn);

Since it is said as ‘bibEdhyalpa SruthAth vEdhOmAmayam pratharishyathi’, (vEdham is afraid about those who give incorrect meanings to it), it is concluded that even that would result in danger to ones true nature (svarUpa nASam),  and not achievement according to true nature (svarUpa sidhdhi).

 

abhiyukthar also divined this meaning in ‘nirAlOkE lOkE niravadhi parasnEha bharithO yathikshmAbrudhdheepOyadhi nakila jAjvalyatha iha – ahamkAradhvAntham vijayathu kathamkAramanakA: kudharkka vyALauLakam kumathi mathi matha bAthALa guharam’. (~ in the pit that is having bad animals that is those who give incorrect meanings to vEdhas, where we who were innocent (not knowing vEdhas, so not giving wrong meaning) are stuck, and in such dark world, the mountain that is emperumAnAr  is the bright light, with the ghee being devotion to emperumAn, ghee not having any residue being the devotion without expecting anything in return – without that light we would not have been able to come out of that darkness).

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

kadal aLavAya .. midai tharu kAlaththu – If emperumAnAr had not shown us the main aspect that is our relation with emperumAn  as the form of SarIra Athma bhAvam (we AthmAs are part of his body), who would be able to know in this world in this kali yugam? The main aspect, termed, ‘pradhAna prathi thanthram’, are aspects very important in our philosophy which others do not hagree but we consider as very important – the nature of our relationship with emperumAn, here.

mikka nAn maRaiyin … thurandhilanEl – In the jail in the darkness of night, the light of knowledge, that kaNNan who is ‘Ayar kulaththinil thOnRum aNi viLakku’ (the light that appeared in the class of cowherds), appeared. In this world that is having no light (knowledge), when the darkess of kali was ruling, the light on top of the mountain that is emperumAnAr appeared.

Even though the four vEdhas are always there, it is possible for emperumAnAr only to use that light and remove the darkness in this world.

avviruL – That darkness – since it is driven away by emperumAnAr, and is not to be seen, amudhanAr is saying that darkness.

uyirai udaiyavan .. nAraNan … uRRunarndhEuyir -> AthmA (the class of them). udaiyavan – He who possesses those Athmas (as His property). nAraNan -> is from samskrutha word nArAyaNan. It means He supports us, and also that He is present within the jeevAthmA (antharyAmi). Since body is supported by AthmA, here Athmas are body of Him which are supported by Him. Such is the relationship between Athmas and emperumAn.  Due to such nature, similar to how AthmA is the one that controls the body, He being the AthmA for the jeevAthmas, He controls these Athmas.

If emperumAnAr had not shown these meanings who would be able to know and understand them?

Now, like how in this world the AthmA makes use of one’s body for its own purposes, paramAthmA also for His enjoyment (bhOgam)  and play (leelai), he peruses all the AthmAs and things, He is the owner/lord for these worlds. Lord is the one who make use of , and servants are ones who let Him make use of them. Because AthmAs are servants of Him, doing activities to make Him happy is the goal for AthmAs.

emperumAnAr drove away the darkness and in that light we see what he showed, and we understand these importants aspects.

– – – – –

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

 

rAmAnusa nURRanthAdhi – 58

Published by:

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

Full Series

<< previous (maRRoru pERu)

Introduction (given by maNavALa mAmunigaL)

Earlier in many pAsurams amudhanAr was happy thinking about how emperumAnAr won the other philosophies that do not accept vEdhas; in this pAsruam he is happy about how emperumAnAr won the other philosophies which were giving wrong meanings to vEdhas.

Introduction (given by piLLailOkam jIyar)

Earlier in many pAsurams, amudhanAr celebrated the greatness of emperumAnAr completely winning by debating with those philosophers who did not accept the vEdhas, and made such philosophies to be not in vogue in this world;  in this pAsuram – he is celebrating the greatness of emperumAnAr who won using vEdhanthas, the other philosophies which (accept but) misinterpret vEdhas and try to establish their interpretation as the meaning given by vEdhas.

pEdhaiyar vEdhap poruL idhu enRu unni piramam nanRenRu
Odhi maRRellA uyirum ahdhenRu uyirgaL mey vittu
Adhip paranOdu onRAm enRu sollum avvallal ellAm
vAdhil venRAn em irAmAnusan mey madhik kadalE          58

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Word by word meaning (given by maNavALa mAmunigaL)

pEdhaiyar – Unlike those who did not accept vEdhas as authority, the illiterates who accepted vEdhas as the authority,  but misinterpreted the meaning of vEdhas
vEdhap poruL idhu enRu unni  – who (try to) prove that such is the meaning of vEdhas,
Odhi – and establish that
piramam – brahmam
nanRenRu – is a distinguished one,
mARRellA uyirum – the group of jeevAthmAs (and non-sentient) which are different (from such brahmam)
ahdhu enRu ­– are same as brahmam itself,
in this way even as they establish thathvam and about liberation,
uyirgaL – the group of jeevAthmAs
mey vittu – when leaving from the body (which gives wrong reflections like thinking that there are many moons when looking in mirrors)
onRam – would realize that there is only one (in existence), (they say so),
Adhi – one who is the cause of everything
paranOdu – that is the sarvasmAthparan, emperumAn, (that is, distinguishable from and greater than everything),
enRu sollum  – them saying such things,
avalllal ellAm – all such sayings (were won by)
irAmAnusan – emperumAnAr,
mey madhik kadal – he who is the ocean of knowledge of thathvam,
em – and who is our lord,
vAdhil venRAn – for the upliftment of the world, he debated with them and won them.
Oh! how kind of him to do this! – is the interpretation.
(amudhanAr) saying ‘Adhip paran’ is from own philosophy’s perspective; those others won’t say like this, isn’t it? They only say that the category of jeevas which are (thought of as) the form of brahmam, when they liberate from the body etc., would become one with brahmam;

allal -> making noise; their sound of words;

vyAkyAnam

Starting with pedhaiyar –

pEdhaiyarUnlike the ones like chArvAka who do not accept vEdhas as authority (pramANam), the ones who have agreed vEdhas as authority, while showing the meaning of it, due to their eternal trace of sins, and having bad knowledge without exception (SEshaSEmUshikar), would say wrong meanings due to their own wrong vision,

as said in ‘athayAvath prajAnAthi bhudhdhissA pArtha thAmasee [SrI bhagavath gIthA]’, (their knowledge is based on thamas),  those who are with thamas (laziness, etc), that are Sankara, bhAskara, yAdhava etc., amudhanAr is referring to them as ‘pEdhaiyar’. pEdhaiyar -> illiterate.

vEdhap poruL idhu enRu unnithey (try to) show that this is the inner meaning of vEdhas.

piramam nanRu enRu Odhi – showing that brahmam (almighty) is the most distinguished in all the worlds, and misinterpret by their own fiction when it comes to words of vEdhas that connect the seemingly opposite phrases in it, like ‘sarvam kalvitham brahma’ (everything in universe is brahmam),

sadhEvasOmyEthamagra Aseeth’ (all we see were present as ‘sath’ and not as anything else (there is nothing other than brahmam (sajAtheeya bhEdham, as opposed to multiple trees of same kind; implies their saying that there are no AthmAs)), there is nothing unlike brahmam (vijAtheeya bhEdham, as opposed to different types of trees; implies there are no non-sentients), there is nothing distinguishable within brahmam (svagatha bhEdham, as opposed to a tree having branches, leaves, etc; implies there is no specific qualities in brahmam)),

‘EkamEvAdhvitheeyam’ (everything was as one and there wasn’t anything second), ‘yathrathvasya sarvam AthmaivAbhavath’ (everything of the universe is as brahmam),

for which they give wrong meanings in ‘aSesha viSesha prathyaneeka chinmAthram brahmaiva paramArtha:’ (brahmam is the true one; it is present as knowledge itself (and there is nothing having that knowledge, and also there is not anything that is known through that knowledge, and there is nothing that is opposite – that is – with no knowledge), and brahmam is not distinguishable from anything (since there is nothing else)).

adhishtAnam is something on which something is rested upon/is attributed – brahmam.

adhyastham is which that is rested /attributed on it – it is agyAnam of brahmam – brahmam’s reflection/imagination that there are many Athmas and things.

As soon as brahmam realizes that these are imaginations, by listening to phrase thathvamasi, then it would be liberated from that imagination. That is, would get mOksham (according to adhvaitham).

maRRellA uyirum aghdhenRu – (they say that)  everything else including jeevAthmAs that are truly different from brahmam are actually the reflection of brahmam, and it is only due to awareness of itself that the brahmam seems to be a separate one;

that is, they establish about thathvam as ‘thadhirEki nAnAvidha gyAthru gyEya thaththakrutha gyAna bhEdhAdhi sarvam thasminnEva parikalpitham mithyAbhUtham’ (many types that are different from brahmam, like the one who has knowledge (gyAthA), what is known (gyEya), and the knowledge, are all imagined by brahmam), and as ‘nirviSesha chinmAthram brahmaiva sathyam’ (only brahmam which is not distinguishable from anything is the only existing).

(Till now it talked about their arguments on what is brahmam (its existence).

Now it describes what they talk about how liberation (mOksham) occurs):

uyirgaL mey vittu Adhip paranOdu onRam enRu sollum – Also when arriving at the meaning about liberation, they say – such jeevAthmAs, when brahmam understands that nothing else exists, it is liberated from the misunderstanding and would become just brahmam – is the wrong meaning they give without knowing the inner meaning of Sruthi’s words like ‘brahmavEdha brahmaiva bhavathi’ (understanding truly about brahmam, becomes brahmam itself), and, ‘paramjyOthir upasampathya svEna rUpENAbhinishpadhyathE’, etc., they do not understand about how He creates, and how others serve Him, the adhvaithis give wrong meaning that these are all one combined and that it is brahmam.

avvallel ellAm – Such non-starter blemishes of such bad interpreters of vEdhas who give baseless arguments;

allal – noise; that is, chorus;

amudhanAr’s saying Adhip paranOdu’ is not meant as the words said by those misinterpreters; because they would not accept about the world,  His being the cause of it, everything else being dependent on Him, Him being the lord for them all;

so amudhanAr divined so based on his philosophy (viSishtAdhvaitham).

(Now we see how emperumAnAr wins these wrong arguments).

vAdhil venRAn – For protecting this world he (emperumAnAr) debated with them and won.

For the Sruthi of sarvam kalvitham brahma’he said – the sound ‘brahmam’ expresses  the one having all auspicious qualities, the sound of ‘idham’, and ‘sarvam’ express what can be clearly seen as His enjoyability, being part of enabling enjoyment (for jeevAthmAs), being the place of enjoyment, and the series (many) class of enjoyment is all in Him, so, it is not possible to conclude that ‘only brahmam exists, and everything else is imagined’ which is pure adhvaitham, and oneness between brahmam and the sentient and non-sentient is attained based on Him being body and other being components of it (Sareeri, Sareeram), so only the qualified oneness (viSishta aikyam) is the meaning given in vEdhas;

and,

for the Sruthi – ‘sadhEvasOmyEdhamagra Aseeth, EkamEvAdhvitheeyam’, (agra -> earlier at one point in time (so there is a differentiation based on time; so there is vijAtheeya bhEdham), sadhEva – it was being sath, adhvitheeyam – so there is something asath (so there is sajAtheeya bhEtham), and it is the reason for change (so there is svagatha bhEtdham), so there is differentiation – ,

as said in ‘avyakthamaksharEleeyathE, aksharam thamasileeyathE, thama:parEdhEva Ekee bhavathi’, in the beginning of the time of cycle of kalpam, He was the only one with sentient and non-sentients being in subtle/feeble (sUkshma) form with Him, So Ekee bhavathi does not mean they become one, but that they would be together in subtle form with brahmam),

unlike in kANAdha matham which says that for an effect there are many causes –  (emperumAnAr showed that) for the effect of the form of this world,  without having to have any other cause, braham is the only cause, brahmam would be the reason for everything (abhinna nimiththOpAdhi karaNam);

and thus showing the meaning of the phrases of vEdhas mentioned above;

and for the Sruthi – ‘yathrathvasya sarvamAthmaivAbhavath’, (what is seen is all AthmAs) since He is being the life support for the world, and being spread everywhere in it, is the controller of it, and is inside of it (antharyAmi) – due to this reason it is said that everything seen is being that brahmam (thus showed emperumAnAr);

and more, as they gave wrong meanings due to their ignorance,

and the discussed Sruthi words such as ‘thaththvamasi’, (that brahmam is being you is their interpretation; viSishtAdhvaitham shows – the brahmam which is being antharyAmi of everything is antharyAmi for you as well);

and now emperumAnAr shows (about bhEdha Sruthi) for the meaning of Sruthi that are agreeable to the meaning he showed, like in ‘bhOkthA bhOgyam prErithAram cha mathvA jUshtasthadhasthE nAma na amruthathvamEthi, pruthakAthmAnam prErithAram cha mathvA’ (jeevAthmA (who enjoys), sandal (what is enjoyed), and the ISvaran who instigates, and – understand that AthmA is different, and understand Him as the one who instigates you – otherwise you cannot get liberated),

‘dhvAsuparNAsayujAsakAyAsamAnam vruksham parishasvajAthE, thayOranya:pippalam sAdhvaththi anaSnannanyO abhichAkaSeethi’,  (in the tree that is the body, the two birds that are paramAthmA and jeevAthmA, where jeevAthmA enjoys the fruits of the tree (body) is becoming lean due to immersion in this material world (due to karmas) – thus it shows the three thathvams of ISvaran, sentient and non-sentient),

and

‘nithyO nithyAnAm chethanaSchEthanAnAm Eko bahUnAm yOvidhadhathi kAmAn’  (He is eternal as are AthmAs, He is the lord, sentients are His servants, He is one, AthmAs are many), He fulfills all that the AthmAs wish for from Him), etc.,  which explain the difference between jeevAthmAs and brahmam,

and, (now about those phrases of Sruthi which combine these two meanings (gataka Sruthi)) :

ya:prithivyAmthishtan’, ‘yasyaprithivee Sareeram’,’Esha sarva bhuthAntharAthmA apahatha pApmA’, ‘dhivya dhEvO EkO nArAyaNa:’, (He is antharyAmi – is inside the AthmAs and directs them, the world is His body and He directs them; He is the only one that is nArAyaNan who is inside everything and directs them; He is thus being inside sentient and non-sentient but is different from them) etc., Sruthis that connect (the seemingly contradicting phrases of Sruthi),

and so then what is left of their argument is similar to baudhdhas’ arguments that the universe is imaginary, etc., and emperumAnAr established that there is nothing lowly than such arguments which have no basis, and so won such philosophies,

(and now it talks about arguments of purushArtham (what is to be reached/goal)):

and if others show ‘brahma vEdha brahmaiva bhavathi’ (when knowing about brahmam, it becomes brahmam itslef), ‘sa EnAn brahmagamayathi’ (becomes brahmam), svEnarUpENAbhi nishpadhyathE (~becomes true to His nature), etc., to mean oneness (with brahmam) at the time of liberation,

(adhvaithi: it is like adding water to water and becoming one; emperumAnAr: but there would be more water, which contradicts that brahmam does not grow or shrink); adhvaithi: no, it is like adding salt to water, where the volume would not change; emperumAnAr: well, that is true, but it would not be pure water anymore, which contradicts with Sruthi that says that brahmam does not undergo any change).

then since that contradicts with the words of Sruthi, such as ‘imAn lOkAn kAmAn nikaramarUpyanusamcharan (AthmA liberates and goes anywhere, takes any form, and performs services to Him),

Ethath sAma gAyan nAsthE’ (he will go and sing sAma vEdham (thus there is song, there is this place, time, and the community of them, one who goes is jeevAthmA, and one who is reached is paramAthmA –  are all true),

 ‘sakalvEvam varthayan yAvadhAyusham brahmalOkamabhi sampadhyathE (the one from here goes and reaches the place of brahmam),

nacha punarAvarthathE nacha punarAvarthathE’ (does not return to this place, does not return to this place (thus show that there are multiple places existing, etc.),

‘niranjana:paramam sAmyamupaithi’ (he becomes one not having any blemishes, and becomes equal to brahmam in many (eight) qualities),

‘mamasAdharmyamAgathA: [Sri bhagavath gIthA] (He comes near me and does not die/born at the beginning/end of annihilations)’,

‘bhOgamAthra sAmya lingAScha’ (there is similarity in jeevAthma and paramAthmA only in the enjoyment),

and many such phrases,

showed the meaning in many ways that they (the ones liberated) are having many equalities with brahmam and is like a brahmam,

and that if adhvaitham were to be accepted then that would contradict with the many phrases showed previouly,

and so like said in ‘brahma bhUtha prasannAthmA naSochathi na kAngshathi’ (he reaches brahmam and becomes equal, does not get affected by sadness, and so becomes equal  to brahmam (in eight qualities), and stays with Him without separation),

sarvagathvAthananthasya sa EvAhamupasthitha:’,  (I am (like) Him, because I got the joy similar to Him, I can go to all places like how He could)

and emperumAnAr won them in arguing in such many ways;

immersed in such acts of emperumAnAr, jeeyar divined thus – ‘kURumAkuru madhaththodOngiya kumArilan madham avaRRin mEL, kodiya tharkka charam vitta pin kuRugi mAyavAdhiyarai venRida, meeRi vAdhil varu bhARkaran madha vilakkadik kodi eRindhu pOy, mikka yAdhavar madhaththai mAyththa peru veerar nALumiga vAzhiyE’ [Arththi prabandham – 29] (~emperumAnAr won the other philosophies, long live such emperumAnAr).

em irAmAnusan – As he performed such activities, coming like an elephant and winning (or, doing such activities and winning), and to lift me up from this material world in which I am immersed with full of adverse attitudes and indifference, he incarnated  (says amudhanAr) – such emperumAnAr’s –

mey madhik kadal –true knowledge is unbounded like the sea; Or, it can be read to mean emperumAnAr who is like the ocean of knowledge of thathvam, for the reason of protecting the people, had debated with those others and won them;

emperumana-apemperumanar-debateemperumAnAr debating, for the well-being of this world

He (amudhanAr) himself had divined ‘vAdhiyargAL ungaL vAzhvu aRRadhE’.

abhiyukthar (vEdhAnthAchAryar) too divined this meaning, ‘Athmaikyam dhEvadhaikyam samadhikathAththulaydh aikyam thrayANAm anyathra aiSvaryam ithyAdhi anipuNa paNithee: AthriyanthEna santha: tharyanthai: Eka gaNtai: thadh anuguNa manu vyAsa mukyOthibiktha SrImAn nArAyaNa: nAha pathi: akhila thanu: mukthidha: muktha bhOgya: (there are some who say AthmA and paramAthmA are same; there are some who say that the three mUrthis are same or are equal, and they say that vEdham says this, and say without any congruence with vEdham; our preceptors destroyed such arguments, in one voice, and in the same way as how the sages such as manu, vyAsar have explained – that is, SrIman nArAyaNan is our lord; He is having everything else as His body; He gives liberation to others;  He is enjoyed by those who got liberated by Him (thus showing difference and oneness between emperumAn and other AthmAs).

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

(Swami has provided a very long detailed treatise of various philosophies and how emperumAnAr won those philosophies).

In SrIbAshyam, where emperumAnAr has said in the beginning of mahA sidhdhAntham, ‘anadhigatha padhavAkya svarUpa thadhartha yAthAthmya prathyakshAdhi sakala pramANa thadhithikarthavyathArUpa sameecheena nyAya mArgANAm’ (word, nature of sentences, real purport of the meaning, self evidence (prathyaksham) – what these pramANams (authentic literature) tell us, and the proper ways of knowing what are part of these pramANams – the ones who do not know these..)

amudhanAr follows this and says ‘pEdhaiyar’ (the illiterate who give wrong meanings to vEdhas).

– – – – –

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rAmAnusa nURRanthAdhi – 57

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

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Introduction (given by maNavALa mAmunigaL)

When asked “Why say ‘ini en vAkku uraiyAdhu, en manam ninaiyAdhu’? Since the place is this material world, would you not be affected by ignorance?”, amudhanAr replies – after adiyEn got emperumAnAr in this world, adiyEn would not be without discernment, not be ignorant, and not pay attention to lowly things.

Introduction (given by piLLailOkam jIyar)

When asked “You said ‘ini en vAkku uraiyAdhu, en manam ninaiyAdhu ini maRRonRaiyE’  (hereafter my speech would not say and my mind would not think about – other things than emperumAnAr related), but in this world that creates darkness (ignorance) in us, and in this day and age, will this mindset stay strong? As said in ‘chanchalam hi mana:’ – mind would not stay with one thing at all times, isn’t it? So, what if at some other time your mind deviates and creates ignorance?”.

To those who asked this, amudhanAr replies – What you said (about this world) is the truth. But unlike the days I lost earlier, today is not such a day – I reached emperumAnAr who is praised about his greatness by those who are the most desired by prapannas, that is, those who follow the way of SaraNAgathi thapas which is the most distinguished of the thapas, who (emperumAnAr) think(s) as their(his) relatives only those who due to their absolute devotion consider subservience towards the most enjoyable divine feet of SrI ranganAthan only as their ultimate destiny; given so, I am not seeing in me the ignorance that desires anything without distinguishing what is to be gained and not gained.

maRRoru pERu madhiyAdhu arangan malar adikku AL
uRRavarE thanakku uRRavarAk koLLum uththamanai
naRRavar pORRum irAmAnusanai in nAnilaththE
peRRanan peRRa pin maRRaRiyEn oru pEdhaimaiyE             57

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Word by word meaning (given by maNavALa mAmunigaL)

koLLum – One(s) who consider(s)
thanakku uRRavarA – as their(his) relation, only the ones who
madhiyAdhu maRRoru pERu – do not consider other benefits/goals as having any significance
AL uRRavarE – but who consider as the destiny and so are immersed in
arangan – periya perumAL’s
malar adikku – divine feet whose enjoyability is unsurpassed;
uththamanai – such most distinguished one(s) (such emperumAnAr),
nal thavar – those who follow most distinguished thapas, SaraNAgathi
which among all the thapas is the one that is very easy, which does not delay its fruits, and which is congruent to the true nature (of AthmA),
pORRum – (such people) would talk about and praise the greatness
irAmAnusanai – of (such) emperumAnAr;
peRRanan –  I got him
in nAnilaththE – in this world;
peRRa pin – after getting him,
maRRu – other than him
oru pEdhaimai aRiyEn – I have not seen the ignorance of falling on whatever is seen without distinguishing between what is to be gained and what is not to be gained;

So it implies that it would not be possible for such ignorance to happen in the future as well.

vyAkyAnam

maRRoru pEru madhiyAdhu – As said in ‘namAm dhushkruthi nO mUdA: prapadhyanthE naRAdhamA:- mAyayApahrutha gyAnA: Asureem bhAvamASrithA: [Sri bhagavath gIthA]’ (four types of people who do not come to me – the ignorant, the lowly ones among humans who have gained some knowledge (of ithihAsa purANam),  one who lets others change his true learning (though have learned vEdhas), and ones who are against me even after knowing well (though have learned the meanings of vEdhas too, but they are those like hiraNyan, rAvaNan)),

kalau jagathpathim vishNum sarva SrashtAram eeSvaram, nArchayishyanthi maithrEya pAshaNdOpahatha janA: – kAmaisthaisthai: apahrutha gyAnA: prapadhyanthE anya dhEvathA: [SrIvishNu purANam, Sri parASara bhagavAn saying to maithrEyar]’  (In kali yugam there would be less people who worship the lord of the world, the one who is present everywhere, one who is the creator, and the one who controls everything (that is emperumAn), they would get their knowledge stolen, and more people would go after demi gods) ;

– such words which instructed us about what to avoid, in such a way having clarity of mind based on the advise of such noble ones,

(now talks about what are to be followed):

and as said in ‘ananyAS chinthayanthOmAm’ (does not think about anything else than me), and,

vyavasAyAthmikA bhudhdhi: EkEha kuru nandhana – ‘mayichAnanyayO kEnabhakthiravyabhichAriNee’  [SrI bhagavath gIthA] (Oh arjuna! do the acts only for seeing the true self of AthmA (Athma sAkshAthkaram) (and not for getting any other benefit, etc.)),

and so they are followers of Him only, and

as said in ‘EkAntheethu viniSchithya dhEvathA vishayAntharai: – bhakthyupAyam samam krishNa prApthau krishNaika sAdhana: (~ Who is devoted only to me is sure of who is to be worshipped, and they don’t think of other means than krishNan and other destiny than krishNan),

not thinking about other dhEvathAs, other manthrams, or other benefits/goals – due to such extreme devotion;

arangan malar adikkuAs said in ‘rangam rangamithi brUyAth yOjanAnAm Sathairapi-muchyathE sarva pApEbhyO vishNulOkam sagachchathi  (how much ever far away you may be, if you say rangam rangam, you will be relieved of all the sins and will go directly to vishNu lOkam) – idhamhi rangam thyajathAm ihAngam [Adhi Sankara’s words] (if one sheds his body in this rangam, he would not be born again; if at all born, it would be in SrIvaikuNtam) ,

having such most famous SrIrangam as His place of stay, and having that itself as His identity, such SrIranganAthan – His divine feet that is as said in

sarvE vEdhA yath padham Amananthi’ (the divine feet which all the vEdhas talk about), and ‘vishNO:padhE paramE madhva uthsa:’ (honey flowing from vishNu’s noble divine feet), and

gadhApunaSSanka radhAnga kalpaka dhvajAravindhAnkuSa vajra lAnchanam – thrivikrama thvath charaNAmbhuja dhvayam madheeya mUrdhAnam alankarishyathi [AlavandhAr’s words](~with the various auspicious symbols in your divine feet, when are you going to decorate my head with your two divine feet?),

 and, ‘kathAham bhagavath pAdhAmbujadhvayam SirasA sangrahishyAmi [emperumAnAr’s words] (when will I have the two divine feet of emperumAn in my head?),

that is, the divine feet are fully talked about in the words of vEdhAntham, and eternal unparalleled enjoyment, are of all-defining qualities about his supremacy, which is worshiped for getting those feet, which is delicate like flower petals, and makes those who worship it to be devoted to only that – to such divine feet.

AL uRRavarE – As said in ‘dhAsOham vAsudhEvasya’ (I am a servant of vAsudhEvan’s divine feet),  ‘lakshmI bharthu: naraharithanOrdh dhAsa dhAsasya dhAsa:’ (my subservience is to do services to the divine feet of the husband of lakshmI), and, ‘pon Azhikkai en ammAn neekkamilA adiyAr [thiruvAimozhi – 8.10.10]’, they involve in pure services, and as said in ‘mugil vaNNan adiyai adaindhu aruL sUdi uyndhavan’, and, ‘AdhalAl vandhu un adi iNai adaindhEn aNi pozhil thiruvarangaththu ammAnE’, those who are devoted to such divine feet as the utmost destiny, that is, those from parAnkusa (nammAzhvAr), parakAla (thirumangai AzhvAr) – considering only them as –

thanakku uRRavarAk koLLum – As said in ‘bhAndhavA vishNu bhakthAScha’, and, ‘mAthA pithA yuvathayas thanayA vibhUthis sarvam’, thinking of the AzhvArs as their (his (emperumAnAr’s)) mother, father, and all kinds of relations;

uththamanai – being the most noble among the ones mentioned above (emperumAn, AzhvArs, and others); being as AchAryar; (this can be adjective for the noble ones who consider only those who are devoted to arangan, or it can be adjective for emperumAnAr (which is the preferred meaning));

nal thavar pORRum – thavam – thapas (karma/gyAna/bhakthi yOgam);  nal thavam – most distinguished thapas (SaraNAgathi);

as said in ‘thasmAth nyAsamEshAm thapasAm athirikthamAhu: [samhithai words](nyAsam (SaraNAgathi) is the noblest of the thapas),

 and in ‘sathkarma nirathASSudhdhA: sAnkyayOgavidhasthadhA – nArhanthi SaraNa: thasyakalAm kOti thameemabhi’ (the pure ones who are interested in good karmas, and who do know sAnkyam yOgam,etc., they understand that those ways do not equal even in a small way to SaraNAgathi),

SaraNAgathi is glorified by Sruthi smruthi, and when advising arjunan about the means for liberation (mOksham), at first as He talked about other forms that are karma yOga, gyAna yOga, bhakthi yOga, avathAra rahasya (secret regarding His way of incarnations), purushOththama vidhyai (knowing Him as the most noble), nAma sankeerththanam (singing His names), then He addressed him who was filled with sorrow (after hearing these as these were very difficult/unsure), to remove that sorrow He had advised him about this meaning, which is easy, gives results sooner, and which is as per the true nature of Athma, and most distinguished one, that is, the surrendering (SaraNAgathi dharmam) to Him, which, the noble ones like AzhvAn, ANdANpiLLAn, embAr, kidAmbi AchchAn were fully interested in – for the lifting up of such noble ones and the people of the world, emperumAnAr incarnated;

emperumanar_with_sishyasemperumAnAr kAlakshEpa gOshti

– and emperumAnAr is such that they understand such greatness of him, and praise him in many ways as –

nachEth rAmAnujEthyEshA chathurA chathuraksharee | kAmavasthAm prapadhyanthE janthavOhanthamAdhrucha:’ (~ emperumAnAr incarnated to lift us who were immersed in this world; his name would save even the worms like me);

and, ‘puNyAmbOjavikAsAya pApadhvAnthakshayAyacha | SrImAn Avira bhUthbhUmau rAmAnuja dhivAkara:’ (for the knowledge of jeevAthmAs to flourish, for the effects of our evil deeds to be destroyed, the one having the wealth of SrIvaishNavam appeared in this world, that is the sun rAmAnujar),

and, ‘thruNeekrudha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja  padhAmbOja samASrayaNa sAlina:’ (those who have surrendered to emperumAn would consider even the world of brahmA as insignificant),

and ‘sathyam sathyam punassathyam yathirAjO  jagath guru:  – sa Eva sarva lOkAnAm udhdharththA nAthrasamsaya:’ (it is the truth, it is the truth, it is the truth that I am saying, it is emperumAnAr who is the guru for the world; he is the one who lifts us up from this material world –there is no doubt in this),

and, ‘kudhurshti guhanAmukE nibathitha: parabrahmaNa: karagrahavichakshaNO jayathi lakshmaNOyam muni: [vEdhAnthAchAryar] (The other philosophies pushed emperumAn fully into cave; the one who lifted out that parabrahmam is the one having smartness, that is emperumAnAr),

and, ‘shrudhyagravEdhya nija dhivya guNasvarUpa prathyakshathAm upagathasthviha rangarAja: – vasyassadhA bhavathithE yathirAja thamAssakthas svakeeya jana pApavimOchanEthvam [yathirAja vimSathi 17] (vEdhas and upanishads are where one looks for about emperumAn; He came directly for us to see – as rangarAjan; that rangarAjan has given Him to you rAmAnjujA! You have the power to remove the sins of your devotees.), and, ‘vAzhi ethirAsan vAzhi ethirAsan’ (long live emperumAnAr, long live emperumAnAr);

irAmAnusanai – (they praise such) emperumAnAr,

in nAnilaththE – in this world that creates darkeness (ignorance about the truth regarding AthmAs, paramAthmA, the relationships among them, etc);

peRRanan – got such emperumAnAr; like how one who would be very happy to see an oasis in the desert where there is no shade or water, amudhanAr is being happy to get the matter that liberates him;

peRRa pin maRRu aRiyEn oru pEdhaimaiyE – ones that had been there with me from time eternal – that of confusing my body as AthmA, thinking that I am independent, serving others, considering other things as the means –  I do not know where all these have gone and got decimated after I surrendered to emperumAnAr.

maRRu aRiyEn oru pEdhaimaiyE – That ignorance is not being felt by my mind; it is not seen by my eyes;   that is, the ignorance which without discerning appropriate and inappropriate ones, seeing anything and falling for it, such ignorance has gone without trace;

As said in ‘thyajapata dhUratharENathAnapApAn’, ignorance has gone far off and got removed – is the conclusion.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

maRRoru pERu(m) – anything other than service to the divine feet of periya perumAL at SrIrangam; that includes subservience to para vAsudhEvan at SrI vaikuNtam – even that is not considered as anything by these noble ones; in the vyAkyAnam of nAchchiyAr thirumozhi – nallArgaL vAzhum naLir aranga nAgaNaiyAn [nAchchiyAr thirumozhi – 11.5], it is explained as – ‘those who live in that place (SrIrangam) would shiver with fear thinking what to do if they get parama padham’.

malar adikku AL uRRavarE – those who live by dhvayam

peRRanan peRRa pin –  repeating that word shows how amudhanAr is grateful that he got the benefit that is so very noble  – that is, the divine feet of emperumAnAr;

pEdhaimaiyE – Since ignorance got destroyed without trace and cannot be found, hereafter it cannot show itself, is the meaning.

Inner meaning is that like how the greatness of emperumAnAr changed him, it also changed the world that usually creates ignorance.

– – – – –

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rAmAnusa nURRanthAdhi – 56

Published by:

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

Full Series

<< previous (kaNdavar sindhai kavarum)

Introduction (given by maNavALa mAmunigaL)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people pointed out – even earlier when you were involved in some matter, this is how you had said; you are saying so in this matter also, isn’t it?’ – amudhanAr replies – after surrendering to emperumAnAr, my speech and mind would not know any other (worldly) matters.

Introduction (given by piLLailOkam jIyar)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people objected saying – “now you enjoyed the auspicious qualities of emperumAnAr and said this with such understanding; earlier when you had liked worldly matters, at that time too you had said similar to this (about sticking to the worldly matters), isn’t it? So since this has become your nature, your saying now of always being with emperumAnAr – can it be permanent?”,  amudhanAr addressing them, says – even if I try to engage in worldly wishes due to my bad trace of previous habits, my speech and mind are not agreeing to those things.

kOkkula mannarai mUvezhukAl oru kUr mazhuvAl
pOkkiya dhEvanaip pORRum punidhan buvanam engum
Akkiya keerththi irAmAnusanai adaindha pin en
vAkku uraiyAdhu en manam ninaiyAdhu ini maRRonRaiyE             56

Listen

Word by word meaning (given by maNavALa mAmunigaL)

mazhuvAl– Using parasu (axe)
oru – which is matchless
kUr – and sharp,
pOkkiya – (He) destructed
mUvezhukAl – as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’, twenty one times/generations,
kOkkula mannarai – of kings who are based on their being born in the kshathriya family, and not those who ruled based on their being wealthy etc.,
dhEvanai –  sarvESvaran having the glory/light of destructing the enemies;
adaindha pin – after surrendering to
irAmAnusanai – emperumAnAr
pORRum – who praises that bhagavAn after losing himself to such quality of bhagavAn winning the enemies,
punithan – (and who has) got great holy nature of making impure ones to be pure based on their conection with him,
keerththi – (and who is) having such fame
Akkiya – that is spread
buvanam engum –  all over the world
as said in ‘ippAr muzhudhum pOrththAn pugazh koNdu’,
en vAkku – my speech
uraiyAdhu – would not talk about, and
en manam – my mind
ninaiyAdhu – would not think about –
maRRonRai – other worldly matters
ini – at all times in the future.

Seeing his faculties getting affection towards emperumAnAr such that they don’t consider other worldly matters, amudhanAr is loving that, and celebrating each such faculty of his by saying individually as my speech, my mind’.

Some recite it as ‘adaindhadhaR pin vAkku uraiyAdhu, en manam ninaiyAdhu’  (and has got same meaning).

When asked – parasurAma avathAram is based on having the characteristics of emperumAn applied on a jIvAthmA that would be having ahankAram so it is not suitable for mumukshus to worship such incarnation; then why say ‘(pOkkiya dhEvanaip) pORRum punidhan’?

there is nothing wrong in those words – the words of praise is only based on emperumAnAr losing himself to such valor and help of winning the enemies, and is not worship.

AzhvArs too lost themselves to that nature of Him winning the enemies and they praised based on that only when they sang ‘mannadanga mazhu valangaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’.

vyAkyAnam

kOkkula mannarai – in thrEthA yugam, there was a (kshathriya) king named kArthavIryArjunan who was having valour, and was living without any enemies; one day he went to the place of jamadhagni muni , and without any premeditation, due to his pride as a king, had troubled that muni and returned;  parasurAma AzhvAn who is the son of that saint heard this matter, and getting very angry he himself killed that king , and  not able to contain his anger on his father getting wronged, he decided to kill all the kings of kshathriyas, and so he killed all the kings, and went for doing thapas,

and as again the kshathriya kings started ruling strongly, he saw that and again went and killed them; repeating this killing of kshathriya kings for twenty one generations, it is well known that he did all this, and he used their blood to do thila tharpaNam (using sesame seeds); by kOkkulam amudhanAr describes that parasurAman went after and killed only those kings who were born as kshathriya, and he did not disturb kings born in some other varNam.

kOkkula mannarai – those kings who were born in kshathriya family only, and not those who became kings due to their wealth who were born in some other clan.

mUvezhukAl – count of three times seven;  as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’ – that is twenty one generations (of kshathriya kings);

oru kUr mazhuvAl – Since that axe is the identity of parasurAma AzhvAn who is an incarnation based on getting the characteristics of emperumAn in a jeevAthmA (AvESa avathAram), it is unequalled, and is having sharpness for killing the kings of twenty one generations;

pOkkiya dhEvanai –  sarvESvaran having the glow that is based on destroying the enemies; these matters of performance are based on His play as part of his incarnation, and it is talking about such incarnation having such play;

parasuramaparasurAmar

pORRum – (emperumAnAr) doing mangaLASAsanam; taking refuge;

as said in ‘vinASAya cha dhushkruthAm, they lose to the quality of virtue of destroying the enemies of His devotees. and they sing praises of Him, you see!

But, in mAhAbharatham, pAncharAthram, etc., and by our preceptors (pUrvAchAryas), it is said many times and in many ways that brahmA, rudhran, arjuna, vyAsa, kAkuthsa, jAmadhagni muni, et al, are not worshippable;  is it apt to say emperumAnAr praised parasurAma AzhvAn?

Since that incarnation is based on the quality of emperumAn getting into the jeevAthmA (AvESa avathAram, unlike SrI rAma, krishNa, etc., incarnations where emperumAn himself incarnated here), it is only said here that emperumAnAr was lost to the valor of such quality due to emperumAn, and it is not said that emperumAnAr worshipped him; so there is no contradicting act here;

As said in ‘mannadanga mazhu valangkaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’, were said by ones who got non-blemished knowledge, based only on losing to such quality of nature of destroying the enemies (of His devotees).

punidhan –  One having very pure nature due to performing mangaLASAsanam, and who can make those who surrender to him become equal to him as said in ‘Athma sAmyavahathvAth’ – having such noble purity.

bhuvanam engum Akkiya keerththi – As said earlier as ‘ip pAr muzhudhum pOrththAn pugazh koNdu’ – having fame that is spread in the whole world;

adaindha pin – after reaching/surrendering

irAmAnusanai to such emperumAnAr;

here some recite as ‘adaindhadharp pin’, and there is no difference in meaning.

ini maRRonRai – at all times in the future,

en vAkku uraiyAdhu, en manam ninaiyAdhu – whereas at earlier times my speech which was spending time on meaningless words, and meaningless praising of glory (of others), after surrendering to emperumAnAr it would only praise the glories of emperumAnAr’s qualities and not praise about any other matter; whereas at earlier times my mind was thinking bad things by itself, after surrendering to emperumAnAr it would at all times be thinking about divine qualities of emperumAnAr only, and would not think about other things;

It is to be said as “thriNIkritha virinchAdhi nirankuSa vibhUthaya:  rAmAnuja padhAmbhOja samASrayaNa SAlina: “ [prArthanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet, would ignore all the worlds (of leelA vibhUthi) as a grass/dust).

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

oru kUr mazhu – Implying the greatness of the one axe, as praised by nammAzhvAr (venRi neeN mazhu [thiruvAmozhi – 6.2.10]), and thirumangai AzhvAr (venRi mA mazhu [periya thirumozhi – 5.3.1]);

maNavALa mAmunigaL explains about the types of incarnations, like that of SrI rAma, parasu rAma, kArthaveeryArjunan, in the vyAkyAnam of thathva thrayam sentence that starts with ‘vidhiSiva vyAsa jAmadhagni arjuna’, and it is also explained in the vyAkyAnam of periyAzhvAr thirumozhi 3.9.2 ‘en vil vali kaNdu’.

adaindha pin en vAkku … maRRonRaiyE – Earlier when I would hold to something, my mind would think something (else), and my speech would say something; but after surrendering to emperumAnAr it is not like that; he kept my speech and mind to be focussed on him without any distraction and he thus changed me; it happened due to the distinguished matter (emperumAnAr) being of such nature, says amudhanAr;

Relishing upon seeing his mind and speech staying put with emperumAnAr, he celebrates those faculties saying ‘my mind, my speech’, etc.

When already used the word ‘pin’ (after), was it necessary to use the word ‘ini’ (hereafter)? It is his thinking that all the time in the future would not be wasted as it did in the past;

Says ‘maRRonRai’ (other), showing his distaste for other matters;

vEdhAnthAchAryar too said that surrendering to emperumAnAr is stopping his mind from going to other places, as in ‘AvidhyAraNyAnee kuharaviharanmAmakmana: pramAdhyan mAthanka prathama nigaLam pAdhayugaLam’ (emperumAnAr’s pair of feet is the first one to arrest the mind that is roaming the forest that is the ignorance).

Also, like how the devotees of thennarangan (SrIranganAthan) leave Him and celebrate emperumAnAr, my speech would not leave emperumAnAr and talk about others (then arangan); and mind too would not think about other things – says amudhanAr.

– – – – –

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rAmAnusa nURRanthAdhi – 55

Published by:

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

Full Series

<< previous (nAttiya neesach chamayangaL mANdana)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr  said that vEdham felt proud upon seeing the nature of emperumAnAr; amudhanAr is now drawn  towards the generosity of emperumAnAr who voluntarily made vEdhas to be present well in this world and without any enemies, and says that the clan that has surrendered to such emperumAnAr’s divine feet is the one that could rule his clan.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr said that vEdham felt proud upon seeing the nature of emperumAnAr and was proudly walking in the world with the thought that there is no bother from anyone; in this pAsuram – emperumAnAr who voluntarily made vEdhas to be in this world and without any enemies, such generosity of emperumAnAr who celebrates AzhvArs, the AzhvArs for whom periya perumAL is the lord who is present in SrIrangam which is beautiful to see and is surrounded by divine gardens – the clan of those who are involved in such nature of emperumAnAr and have surrendered to him, are the ones who have got the lordship of ruling us – says amudhanAr.

kaNdavar sindhai kavarum kadi pozhil then arangan
thoNdar kulAvum irAmAnusanai thogai iRandha
pANdaru vEdhangaL pAr mEl nilavidap pArththaruLum
koNdalai mEvith thozhum kudiyAm engaL kOkkulamE          55

Listen

srirangamPlace that steals our heart

Word by word meaning (given by maNavALa mAmunigaL)

thogai iRandha – As said in ‘ananthAvai vEdhA:’  (vEdhas are boundless), not having any limit and is boundless,
paN thaRu vEdhangaL – such vEdhas that show us the  high/medium/low svaras (notes);
koNdalai – (emperumAnAr who is) very generous (like the rainy cloud),
pArththaruLum – out of his kindness, saw to it that
pAr mEl nilavida – such vEdhas are present well in the world;
kadi – (that which is) having fragrant
pozhil – divine gardens
kavarum – which would steal
kaNdavar sindhai – the heart of those who see it,
then arangan thoNdar  – those who live in such kOyil (SrIrangam), who are servants of periya perumAL,
kulAvum – who celebrate after losing to such nature
irAmAnusanai –  of emperumAnAr,
mEvi – who are drawn into such nature of him,
thozhum kudi – such clan of people, who have ignored material aspects,
engal kOkkulamAm  – they are the clan who can rule us, us who think that their connection only is desirable.

 

engal kO kudi -> ko -> king : they are the kings for us.

kaNdavar sindhai kavarum -> can be adjective for periya perumAL (who attracts those who see Him)

kadi -> fragrance.

Does it make sense to read it as paNdaru vEdhangaL (instead of paN tharu) to mean vEdham that is being present from old times? No. It is possible only if it is read as paNdai aru vEdham, and not when paNdaru vEdham.  paNdai implies what was present during old/early times; paNdu implies the old/early times itself. paNdai nAnmaRai -> implies vEdhas that were present from old times; examples are, paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm, versus, paNdu nURRuvar, paNdum inRum, paNdoru nAL Alin ilai vaLarndhu, etc., where one can see the difference of meanings between paNdu versus paNdai.

vyAkyAnam

thogai iRandha – When trying to count the content of vEdhas, since it is said as ‘ananthAvai vEdhA:’, (vEdhas are boundless), it is not possible to completely count it. thogai – sankyai – number/count. In this way without bound by a number/count, it is boundless;

paN tharu vEdhangaLpaN -> musical notes of high/medium/low pitches (sounds); there are also many in number  based on SAkhA, and notes based on those SAkhA – such vEdhas which show us these aspects; vEdhas which can show us those variation of notes in reciting; as said in ‘samastha gyAthavya arthAmScha vEdhayatheethi vEdha:’  (whatever should be learned, vEdhas show us that); shows us fully and clearly about how to do worship, and about the brahmam who is to be worshipped; and so it is having the name as vEdham.

(Note: In thamizh ‘paN thaRu’ can be combined to a word as ‘paNdaru’ (and this is what is present in the original text of the pAsuram). So,

paNdaru vEdhangaL – is it not possible to take this to mean as vEdhas being present at earlier times, and with aru as being hard to learn about it? (No), because paNdu is to mean the old time only (kAlam) and not to mean what was present during old times (kAleenam); paNdai is the one that means what was present during old times (kAleenam);

examples of kAleenam (paNdai) (‘present during’ old times) – paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm.

examples of kAlam (old time) – paNdu nURRuvar, paNdu oru nAL.

So even when pronounced as paNdu in this pAsuram, it could imply the old time only, and not as something ‘present’ during old times; so the correct way to understand is to say ‘paN thaRu’ – is what jeeyar also divined in his explanation (above).

Such vEdhas that are in the four forms of rig, yajur, Sama, and atharvaNa, and the vEdhAnthas (upanishaths) in which sages like parASara, pArASarya, prAchEthas were immersed in;

pAr mEl – in this big world

nilavidap pArththaruLumemperumAnAr winning the jaina, baudhdha, etc., philosophies that were not accepting vEdhas, and made vEdhas to be established from ‘AsEthu to himAchalam’;  nilavu -> being present/in vogue; isn’t emperumAnAr the vEdha mArga prathishtApanAchAryar? (who laid the path and established the vEdhas everywhere).

koNdalai – who is like bountiful cloud that voluntarily pours without partiality to sea or land;

kaNdavar sindhai kavarumAs said in ‘bhUkeekaNta dhvayasa sarasa snighdha neerOpakaNdAm AvirmOdha sthimitha SakunAnUdhitha brahma gOshAm mArggE mArggE padhikanivgai ruchyamAnAm apavarggAm pAteeschanthAm narabhipureem SrImatheem ranganAtha:’ (~ Considering the two worlds, the kAvEri river is like the virajA river of SrIvaikuNtam, running with great enthusiasm whose sound reminds us the sAma gAnam done in SrIvaikuNtam, in the path ways where the buildings are decorated, and in SrIrangam the paths and gardens are like described as present in SrIvaikuNtam, and thus gives us a feel that we are present in SrIvaikuNtam, and which attracts us and makes us wish to see it again and again – (such SrIrangam), and thus it steals the mind of those who see it, and when they do not see it makes them feel “Oh! when would we again see it?” – such SrIrangam;

kadi pozhil then arangan  – surrounded by the fragrant gardens; having maNdapas, gOpura vimAnams, entrances, multiple enclosures/pathways inside the temple, and with many gardens all strongly present, and with dhvajasthambam, and decorations with flags waving (all showing it as a city);  and so it is beautiful to see; He living in such attractive place and being named based on that – thiruvarangach chelvan emperumAn; kadi -> fragrance;

kaNdavar sindhai kavarum kadi this fragrance itself attracts people;

Or, kaNdavar sindhai kavarum – then arangan : as adjective to periya perumAL;

As said in ‘sarva gandha:’, due to the fragrance of Him which the gardens touch, they get such fragrance, and so are named ‘kadi pozhil’ the identity of those gardens being their fragrance;

thoNdar kulAvum The ten AzhvArs who get immersed in the experience of then arangan, as they said in ‘kaNdEn thiruvarangamEyAn thisai’ (poigai AzhwAr), and ‘ini aRindhEn then arangaththu endhai’ (bhUthaththAzhwAr), and, ‘thEnAr thiruvarangam’ (pEyAzhwAr), and, ‘paNdarangamEyadhuvum’, and ‘thitkodi madhiL sUzh thiruvarangaththAy’ (nammAzhwAr), and, ‘arangaththu aravaNaiyil paLLi koLLumkadal viLangu karu mEni ammAn thannaik kaNNARak kaNdu’ (kulaSEkarAzhwAr), and ‘aNi arangaththE kidandhAy’ (periyAzhwAr), and ‘arangaththammA’ (thoNdaradippodi AzhwAr), and ‘aNdar kOn aNi arangan en amudhinaik kaNda kaNgaL maRRonRinaik kANAvE’ (thiruppANAzhwAr), and ‘nin adi iNai adaindhEn aNi pozhil thiruvarangaththu ammAnE ‘ (thirumangai AzhwAr), the devotees celebrate such AzhvArs as said in ‘anRu eriththa thiruvaLaikkaith than thiruvuLLaththE iRuththum’ , that is, the devotees who always follow such AzhvArs at all times;

kulAvu – celebration;

mEvith thozhum kudithe people of the clan immersed in the qualities/nature of emperumAnAr and who are not interested in other matters, and have surrendered –

irAmAnusanai – to emperumAnAr;

Am engaL kOkkudiyE – people of such clan are the ones who can take us as servants, we who consider only such people as desirable;

amudhanAr’s attitude is that such clan of people are the lords not only for him but also for all the ones connected to him and those connected to those connections;

Or, those who have surrendered to emperumAnAr are our lord who can take us servants, regardless of the clan in which they were born;

jeeyar too gave the same meaning as he said ‘thvath dhAsa gaNanA charamAvadhauya: thath dhAsathaikarasathAvirathA mamAsthu [yathirAja vimSathi]’.

abhiyukthar also divined – ‘sArangyOyadhigaSchithasthi bhuvanE nAthassayUthasyana:’.

amudhanAr divines like how AzhvAr said – ‘kulam thAngu sAdhigaL nAlilum keezh izhindhu eththanai, nalam thAn ilAdha chaNALa chaNdALargaLAgilum, valanthAngu chakkaraththaNNal maNivaNNarkku ALenRu uL, kalandhAr adiyAr tham adiyAr em adigaLE  [thiruvAimozhi 3.7.9]‘.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

kaNdavar .. then arangan – Those who saw kaNNapuraththu ammAn, would give their mind/thought; whereas, then arangan would steal the mind/thought of those who see Him.

thogai … koNdal  – as emperumAnAr understood the meanings of whole span of vEdhas he was able to author Sri bAshyam and such granthams.

pArththu aruLum’ indicates that it is not hard for emperumAnAr to see the complete meanings of vEdham; earlier in this prabandham, he ‘saw’ such that the six philosophies were scared; here he ‘saw’ to it that the vEdhas are able to live well in the world;

emperumAnAr did all these not for any benefits for himself; like how the cloud would pour regardless of whether it is sea or land, emperumAnAr’s giving the meanings without expecting anything back, is described as ‘koNdal’ (rainy cloud).

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rAmAnusa nURRanthAdhi – 54

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

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Introduction (given by maNavALa mAmunigaL)

Seeing the nature of emperumAnAr establishing the truth this way, what had happened to the state of other wrong philosophies, and what had happened to vEdhas and thiruvAimozhi? – amudhanAr explains about them in this pAsuram.

Introduction (given by piLLailOkam jIyar)

In those previous pAsurams – that emperumAnAr won over the bad philosophies, and that he brought out the true greatness of vEdhas, and that he is immersed in AzhvAr’s aruLichcheyal (dhivya prabandhams); so after that, is it not imperative to talk about what happened to those bad philosophies, vEdhas, and AzhvAr’s aruLichcheyal?  amudhanAr replies, that the other bad philosophies got destroyed right from the root, vEdham lived well in the world and is proud like ‘enakku Arum nigar illai’ (no one is equal to me), and all aruLichcheyal are growing every day for the betterment of everyone (to reach the true goal).

nAttiya neesach chamayangaL mANdana nAraNanaik
kAttiya vEdham kaLippuRRadhu then kurugai vaLLal
vAttamilA vaN thamizh maRai vAzhndhadhu maNNulagil
eettiya seelaththu irAmAnusan than iyalvu kaNdE                         54

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Word by word meaning (given by maNavALa mAmunigaL)

Involving well with lowly sentient, without seeing his own greatness or their lowliness,
maN ulagil – in the world
eettiya –  with more and more accumulated
seelaththu – greatness of interacting easily with lowly ones,
iyalvu kaNdu – seeing such nature of
irAmAnusan than emperumAnAr
like how upon seeing the sun the darkness would vanish and lotus petals would open up,
nAttiya – those that were established based on own ideas
neesam – which are lowly due to being outside of following vEdhas,
samayangaL mANdana – such philosophies died;
since it talks in the first part about the nature of worshipping, and in the second part about the nature of one worshiped,
kAttiya vEdham – such vEdham which highlighted
nAraNanaisarvESvaran who is the lord of both the worlds, as said in ‘vEdhaiScha sarvai: aham Eva vEdhya:’ ,
kaLippuRRadhu – that vEdham felt proud that there is no problem anymore for it;
then – distinguished in every which way
kurugai – one having thirunagari as his residence,
and who helped the world through his words that are outlet of his experience of emperumAn,
vaLLAl – such generous AzhvAr’s (words),
since it cannot be moved from its strong position by those who are not with vEdhas,
vAttamilA – that which is being without any blemish
and which can give everything from knowledge, up to liberation,
vaN – and having such generosity
thamizh maRai – that is the thamizh vEdham, thiruvAimozhi,
vAzhndhadhu – got the wealth of its intent being fulfilled (due to emperumAnAr).

vyAkyAnam

Starting with nAttiya neesach chamayangaL  –

maN ulagil in this world that grows ignorance;

eettiya seelaththu  without considering his greatness of getting the wealth of both the worlds, and without seeing the lowliness of the worldly people, he who in thirukkOshtiyUr without any partiality of young or old, for everyone, he gave out the meanings of charama SlOkam which he obtained with at most difficulty; and he easily interacting with and accepting ones like kongil pirAtti, and a cowherd girl in rettaith thiruppathi (dhivya dhEsam near AzhwArthirunagari), a cowherd in the forest when he visited mEl nAdu (thirunArAyaNapuram), and with others like the dumb person, and so on, and thus got more and more accumulation of his generous quality;

irAmAnusan than – such emperumAnAr’s

iyalvu kaNdu seeing his nature like winning over the people of other philosophies, and establishing the correct path of dharma,

nAttiya neesach chamayangaL mANdana – When the pAshaNdis were removing the dhivya dhESams in chOzha maNdalam areas and were establishing Saiva worshipping places, thirumangai mannan (AzhvAr) divined his incarnation and argued with them and won them and established well the dhivya dhESams and for those dhivya dhESams to be managed well;

ALavandhAr, in the assembly of chOzha king debated with those who sided with rudhran, won them, and got half the kingdom;

here, unlike that, during the time he was living here, a king who is not worth naming had tried to establish in this world by writing ‘SivAth paratharam nAsthi’, and had been malicious towards emperumAn and His devotees, and had died of worm infection in his neck as said in neesarum mANdanar’, without emperumAnAr taking any efforts but just by seeing emperumAnAr’s unparalleled greatness;

and, from kALahasthi , Saivas had come as a big group and had squatted saying that thiruvEnkatamudaiyAn  was their kandha nAyanAr (muruga, skandha), and they could not be shunned even by the king yAdhava rAyan, and so they had taken over the thirumalai (thiruppathi);  at that time, due to thiruvEnkatamudhaiyAn pursuing him, emperumAnAr divined his visit there and made them losers and they went away losing their heads, and

in mEl nAdu (mElkOte / thirunArAyaNapuram), at the time when bhaudhdhars had established themselves there and even the king there had been their disciple, and no one different could be seen there, when emperumAnAr had been there by coincidence and was present there for some time, that king had seen his greatness and had arranged the debate of those others with emperumAnAr and saw their self-imagined and disillusioned arguments, and also emperumAnAr’s good words, and got convinced and surrendered to emperumAnAr’s divine feet, and won the baudhdhars and jainars’ who were well rooted even during the time of bhAttAchAryan, and made that place to be void of those lowly philosophies ever,

– these are all well known about emperumAnAr.

nAttiya, etc., – Like the darkness dies down upon the rise of sun, seeing emperumAnAr’s greatness, without debates using references (pramANam), those which were established based on their own false ideas, and which were very hard to be removed, and which were most lowly due to not following the vEdhas – such philosophies not based on vEdhas were eradicated to the root;

nAraNanaik kAttiya vEdham kaLippuRRadhu –  as said in ‘nArAyaNa param brahma thathvam nArAyaNa: para: ,  yachcha kinchith jagadhyasmin dhruchyathE chrUyathEpivA, andhabahiScha thath sarvam vyApya nArAyaNa sthitha:’,

and starting with ‘nArAyaNAth brahma jAyathE’, with very many ways showing the supremacy of nArAyaNan, such vEdham, considering the first and second parts, in the first part shows the ways of worshipping and accompanying actions, and in the 2nd part explains the means and destiny as being the one to be worshipped – emperumAnAr established the connection of these two parts as one unified word of vEdhas, and established it AsEthu himAchalam (all over the place, from sEthu bridge in south to himalAya in north), and due to that, the vEdhas realized that there is no problem for them anymore, and so with full brightness, was proud and living happily in this world;

then kurugai vaLLal vAttam ilA vaN thamizh maRai vAzhndhadhuhaving his place of incarnation, that is thirunagari as described in ‘thiruvazhudhi nAdu enRum then kurugUr enRum [thiruvAimozhi thaniyan]’, which is the main decoration of the whole south, and which is spectacular,

due to enjoying the greatness of emperumAn and due to the overwhelming force of that experience, and so in the form of that experience, his words that he himself appreciates as ‘mozhi pattOdum kavi amudhin nugarchchi uRumO muzhudhumE [thiruvAimozhi8.10.5]’ ((would paramapadham, material pleasures, kaivalyam, etc) equal the pleasure of enjoying with other devotees, the words coming from me due to overflowing love towards emperumAn?)), he gave those prabandhams to the whole world to be fully accessible, such generous nammAzhvAr’s prabandham, which could not be shaken by those of other philosophies and those who misinterpret the vEdhas, and so the prabandhams  being without any illness,

nammazhvar_painting

and it gives the destiny of this world as said in ‘nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]’ (will live as a married one with family, and with devotion towards His devotees),

and gives the ultimate destiny of the other world as said in ‘niraniRai Ayiraththu ivai paththum veedE [thiruvAimozhi – 1.1.11]’ (enriched/complete due to the words, meanings, tunes, music, etc., coming together, these 10 pAsurams which reveal His supremacy (vidappattana – submitted) offered to the lotus feet of emperumAn. Since these 10 pAsurams lead one to mOksham, vIdE (vIdu = mOksham in thamizh) can also be taken as indicating the ultimate destiny), and ‘ivai paththum pidiththAr pidiththAr veeRRirundhu periya vAnuL nilAvuvarE [thiruvAimozhi – 6.10.11]’ (those who take in these 10 pAsurams (about thiruvEnkatam) either directly or through lineage, would firmly be in paramAkASam that is, paramapadham), and ‘avAvil anthAdhi ippaththaRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (Those who learn and pursue this anthAdhi (thamizh poetry form of starting with the ending part of previous pAsuram), would be noble even while being born in this material world) – thamizh vEdham that is thiruvAimozhi which is having such generosity,  had become bright and established for all the prapannas (SrIvaishNavas) to be able to do mangaLASAsanam (wishing, long live), as said in ‘SatakOpan thaN thamizh nUl vAzha [prathivAdhi bhayankaram aNNan’s vAzhi thirunAmam of maNavALa mAmunigaL) (~ for the well-being of SatakOpan’s enjoyable thamizh prabandham).

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

nAttiya … samayangaL mANdana – other philosophies did not have a good basis for standing; they had to be propped up by people who came up with their own ideas and explanations. emperumAnAr kept the true meanings of vEdhas as reference and so those other philosophies died.

then kurugai … vAzhndhadhu – unlike vEdhas, thiruvAimozhi does not have the blemish of others finding wrong meanings to it, and to show that, amudhanAr is saying vAttamilA maRai.

maNNulagil … iyalvu kaNdE – with his quality of interacting easily with the lowly ones and bringing them under his lordship, the lowly philosophies did not find a place in them too and those philosophies died away.

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