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rAmAnusa nURRanthAdhi – 53

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

Full Series

<< previous (pArththAn aRu samayangaL padhaippa)

Introduction (given by maNavALa mAmunigaL)

“As emperumAnAr did ‘pArththAn aRu samayangaL padhaippa’, and removed those invalid philosophies, what is the meaning of matter he established in this world?”.  amudhanAr replies that emperumAnAr established due to his kindness, that all the sentient and non-sentient are servants of sarvESvaran only.

Introduction (given by piLLailOkam jIyar)

“You said ‘pArththAn aRu samayangaL padhaippa’ , that he removed those six philosophies, and you said ‘arangan seyya thAL iNaiyOdu ArththAn’ that he gave the utmost destiny; is that all that he did?”

amudhanAr replies – that is not all; he gives all we wish for regardless of whether we asked for it or not, like the kaRpakam tree; he is having the quality of being available to everyone, he is of wonders, and who is honest up to his words – such emperumAnAr established in this world, that, all the sentient and non-sentient in all the worlds are servants of emperumAn only.

aRpudham semmai irAmAnusan ennai ALa vandha
kaRpagam kaRRavar kAmuRu seelan karudhariya
paRpal uyirgaLum pal ulagu yAvum paranadhu ennum
naRporuL thannai in nAnilaththE vandhu nAttinanE                   53

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Word by word meaning (given by maNavALa mAmunigaL)

ennai ALa – To take me as his servant
vandha – he came searching, to my place
kaRpagam –  he is very generous, and
kaRRavar – the knowledgeable ones
kAmuRu – love him,
seelan – having the quality of sauSeelyam (excellence of disposition)

and since he performs acts that are beyond human realm,
aRpudham – he is wonderful,
semmai – without looking at the bad qualities of those who surrendered to him, he, like how those who bring water to higher places where water would not flow by itself, is having the quality of honesty where he sets himself to be accessible at the same level as those who come to him, and interacts with them,
irAmAnusan – such emperumAnAr,
karudhariya – if one tried to think about it, one would not be able to complete that task (of counting/thinking)
paRpal uyirgaLum – such uncountable number of Athmas,
pal ulagu yAvum – and the unlimited number of places where such AthmAs are present,
paranadhu – they are all of service to emperumAn
vandhu ­– without any one asking for it, emperumAnAr came by himself,
nAttinan – and established
ennum – such
nal poruL thannai – great meaning,
in nAnilaththE – in this world.

His greatness is greater than when compared to that kaRpagam (or, kalpagam) – his getting us to be his servants, and coming to our place searching; parpal uyirgaL – various categories of life;

some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar on number of syllables.

vyAkyAnam

ennai ALa vandhaeven though he incarnated here for the well being of all the people based on the command of SrIya:pathi, as said in ‘edhir sUzhal pukku enaiththOr piRappum enakkE aruLgaL seyya [thiruvAimozhi – 2.7.6]’ (He is friendly with me, and is appearing with tricks, and is doing favours exclusively for me (from initial merciful blessing to my total devotion towards him)), among all the people of the world, as said in ‘neesanEn niRaivu onRum ilEn [thiruvAimozhi – 3.3.4]’ (am downtrodden (being filled with inauspicious qualities), and do not have any completeness (acquired through auspicious qualities)), to such most lowly me he showed his mercy, and so for blessing me and taking me as his servant (only for that he mainly came here).

vandha kaRpagamhe came here; he is like the kaRpagam (tree that gives everything wished for).

It is for this reason of saving him that emperumAnAr incarnated – is the thought present in amudhanAr’s mind, you see.

vandha kaRpagam – kaRpagam that came from nithyavibhUthi (SrIvaikuNtam) to leelA vibhUthi ; like kaRpagam, he satisfies our wishes; but, that kARpagam is non-sentient, a tree (which cannot move), which fulfills the wishes related to material world only, and is present in one particular (lowly) place; this kaRpagam (emperumAnAr) is quite distinguished compared to that, is non-material (since he is an incarnation of Adhi SEshan), and is as said in ‘ajahath thrivargam apavarga vaibhavam’ (does not leave; gives that great place of SrIvaikuNtam), and in ‘nalam antham illadhOr nAdu puguveer [thiruvAi mozhi – 2.8.4]’ (Oh the ones who desire to enter distinct/unique abode of unlimited bliss!), and in ‘nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]’ (~will get all the good things in this world), he is having the generosity to give all the benefits in this and the other world, and which pervades both the worlds (his generosity is spread so), and is eternal. So, vandha kaRpagam amudhanAr said it that way comparing emperumAnAr to a tree only for ‘SAkAchandhra nyAyEna bhudhdhi ArOpa’ (pointing to the moon visible in between two trees does not mean that moon is actually present between trees; so to make us understand, he compared emperumAnAr to the kaRpagam tree, but emperumAnAr is of course much more than that).

amudhanAr is saying ’vandha kaRpagam’ thinking that – it is a great generosity for him to have come to the place I was in and to accept me – and so amudhanAr is happy to think about this.

kaRRavar kAmuRu seelan – the learned ones who have practiced all the SAsthrams and so are knowledgeable; the great ones like vaduga nambi who is celebrated as ‘unnai ozhiya oru dheivam maRRu aRiyA, mannu pugazh sEr vaduga nambi [Arththi prabandham – 11]’ ( the great vaduga nambi who knew no god apart from you.), kidAmbi AchchAn – for such ones to love emperumAnAremperumAnAr having such characteristics, and having good ways of behavior;

Or, it is also about emperumAnAr’s quality of simplicity that he mixes easily with the lowly ones;

During the time when emperumAnAr was living in kOyil (SrIrangam), during a noon, while returning after bathing in divine kAvEri, when thirukkOshtiyUr nambi came towards them, and emperumAnAr fully fell on his feet and stayed that way, nambi kept quiet without seeing him and saying ‘get up!’, kidAmbi AchchAn saw this situation and showed his anger and shouted ‘nambi! Are you thinking of killing him?!’, and he quickly pulled away emperumAnAr who was lying down in the hot sand – this is very famous among our people. (People like kidAmbi AchchAn having such love towards the divine body of emperumAnAr, that due to such love which makes one cross the normal limits set by society, out of such love he crossed the limits of ways of talking to an AchAryan like thirukkOshtiyUr nambi).

kidAmbi AchchAn

kidAmbi AchchAn

aRpudham semmai  – emperumAnAr is being wonderful due to his acts beyond human level, and like how one would put effort to pull water to higher level places where water wouldn’t flow into, emperumAnAr does not leave the people seeing their bad qualities, but makes himself accessible to them and interacts with them (for their betterment), he having such honesty/sincerity;

irAmAnusan – emperumAnAr

karudhariya  – cannot fully finish thinking about it, if one attempts to think about it –

paRpal uyirgaLum – many many AthmAs; AthmAs of various species/counts;  by ‘pal pal’ it says that there are innumerable species and there are innumerable AthmAs within each of them; thus innumerable AthmAs as said in ‘eNperukkan nalaththu oN poruL [thiruvAimozhi – 1.2.10]’ (infinite number of jIvAthmAs; jIvAthmAs are abode of gyAnam (knowledge). In the 3rd letter of praNavam (makAram), jIvAthmAs are explained as the abode of gyAnam and as knower;  is distinct object (sentient object) – unlike achith (matter) which does not have knowledge, jIvAthmA (chith) knows himself through dharmi gyAnam (consciousness) and other objects through dharma bhUtha gyAnam (knowledge);  and, they are countless.);

pal ulagu yAvumall the worlds that are place for these AthmAs, and which are innumerable;

paranadhu ennum – As said in ‘para:parAnAm’, He is the lord for brahmA, rudhran, and others, (all these Athmas and worlds) are subservient only to that emperumAn who is the husband of thAyAr (lakshmI).

As said in ‘sarvESa: abhi sanAthana akila jagath vyAptha avabOtha amala anantha AkAra yudhObhi anandha suguNa: sarvAthmanAm SasithA – dhEhee dhAraNa Sasana ESana mukai: svAdheena nithya sththithi: svAmI nithyamanOkya mangaLa vapu: SrI bhUmi neeLAdhipa:’,  (~ He is the controller of everything, He is present everywhere from very old times, He is known as pure, and of many facets, innumerable qualities, being AthmA in everyone, who controls, rules, supports us, and He keeps everying under His hold, He is (thus) svAmI; he is the husband of SrI, bhUmi and neeLA pirAttis), he is saying that all of enjoyment, supporting materials for enjoyment, all ways of enjoyments, and the enjoyment are all towards nArAyaNan who is the lord of everyone and everything.

naR poruL thannai –  (emperumAnAr established) such good knowledge that is to be gained; or, such great meaning;

in nAnilaththE vandhu – for all of this world to be better, he came by himself and incarnated;

nAttinanE – without anyone praying for it, without anything triggering it, he established (such great meaning).

Thus, instead of advising just to one at one point in time, for all the people to experience at all times, and be saved, he established such great meaning through SrIbAshyam.

ALavandhAr too divined, ‘yathaNdam aNdAnthara gOcharamcha yath dhaSOththarANyAvaraNAni yAnicha – guNA: pradhAnam pursha: parampadham parAthparam brahmacha thE vibhUthaya:’ (~ the many fourteen worlds, all the waters surrounding them, all the things/sentient in them are all yours);

He is having greatness compared to that kaRpagam (or kalpagam) tree – his coming to our place for getting us to serve him.

Some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar of count of syllables – said jIyar.

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

vandha kaRpagam  – emperumAnAr’s coming from perumAL kOyil (kAncheepuram) to SrIrangam is for ruling me, thinks amudhanAr.

Without hiding the great meaning he was generous and gave these great meanings to us who are living in this world that instigates ignorance.

ennaime – me who does not even know to ask for it; recall nammAzhvAr saying ‘ennai Akki enakkE thannaith thandha kaRpagam [thiruvAimozhi – 2.7.11]’ (created me, acknowledged me,
and gave Him exclusively to me, such kaRpagam – kalpaka tree (which fulfills the wishes of all));

kaRRavar kAmuRu those who were blind due to love towards emperumAnAr; that is their learning; like vaduga nambi and kidAmbi AchchAn.

paranadhu – emperumAn is the AthmA for everything; AthmA is one that controls, and body is the one that is controlled; all the other things are like the body for emperumAn who is the AthmA and who controls everything; so all belong to Him – as said by ‘adhu’ in this phrase of pAsuram;  it is said this is the important meaning that is not accepted by those of other philosophies and is accepted as a main meaning by us, so amudhanAr is calling it as ‘naR poruL’ – pradhAna prathithanthra artham;

 

Here, by saying ‘paR pal uyir paranadhu’,  it shows the distinction between jeevAthmA and paramAthmA, and the distinction among the AthmAs themselves; saying ‘pal ulagu’ it shows the places where the Athmas are present, thus showing the form of achith (non-sentient) as the worlds;

by ‘paran’, it shows the philosophy of ISvaran. Thus it shows the thathva thrayam, that are chith, achith, and ISvaran;  and by ‘adhu’, it shows what is specifically shown by our philosophy, that is the connection between AthmA and body.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 52

Published by:

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

Full Series

<< previous (adiyaith thodarndhu ezhum aivargatkAy)

Introduction (given by maNavALa mAmunigaL)

“You said ‘ennai ALa vandhu ip padiyil piRandadhu’ that emperumAnAr came and incarnated for ruling me which is very hard for anyone to do. Is he such that he can make the impossible possible?”, amudhanAr replies about his smartness of connecting something that seems unconnectable (agaditha gadanA sAmarthyam).

Introduction (given by piLLailOkam jIyar)

“You celebrated his greatness saying ‘ennai ALa vandhu ip padiyil piRandhadhu’, that emperumAnAr came and incarnated for ruling me which is very hard for anyone to do. In this incarnation did he rule only you?” amudhanAr replies “At first he incarnated for ruling me only; but when he incarnated and could not tolerate to see the worlds badly affected by the philosophies that are not based on vEdhas, he then won those philosophies, and by his glory he covered all the places, entered in to the mind of me who is a cruel sinner, destroyed all my sins, and then made me be devoted to the divine feet of periya perumAL; in this way he started with the intention of one act and performed all these acts; in this way do you see the great acts of emperumAnAr!”, and amudhanAr becomes ecstatic.

pArththAn aRu samayangaL padhaippa ip pAr muzhudhum
pOrththAn pugazh koNdu punmaiyinEnidaith thAn pugundhu
theerththAn iru vinay theerththu aranga seyya thAL iNaiyOdu
ArththAn ivai em irAmAnusan seyyum aRpudhamE                   52

Listen

Word by word meaning (given by maNavALa mAmunigaL)

aRu samayangaL the six philosophies that are not based on true meanings of vEdhas
padhaippap pArththAn – saw them such that they shivered;
pugazh koNdu – by his divine glory
pOrththAn – covered
ip pAr muzhudhum – the whole earth;
punmaiyinEn idai – towards me who has got ignoble qualities as the identification
without my asking for a benefit etc.,
thAn pugundhu – he by himself entered in,
iru vinai theerththAn – and removed such big sins
which can’t be ridden even if experienced until there is concept of time as said in ‘yath brahma kalpa niuthAnubhavEpi anASyam’ (even if the effects of karmas are experienced for the long life time of brahmA, it cannot be exhausted),
theerththu – like so after removing such sins,
ArththAn – he got me to be connected to
seyya – the beautiful
thAL iNaiyOdu – divine feet of
arangan – periya perumAL;
aRpudham ivai – these are the wonders
em irAmAnusan – our emperumAnAr who is our lord
seyyum– perfoms;

aRpudham – smartness of doing the impossible;

vyAkyAnam

pArththAn aRu samayangaL padhaippaaRu samayangaL are the following: bhaudhdha, chArvAka, SAkya, ulUkya, pASupatha, gANApathya; these are the six philosophies that are not truly based on vEdhas (bAhya samayangaL);  Or, aRu – they are very much troublesome to practice;

padhaippap pArththAn – emperumAnAr set his eyes on such bad philosophies such that they would be completely destroyed;  padhaippa -> thudiththu -> shiver.

emperumAnAr_thondanUr_0001Winning other philosophies in thoNdanUr

abhiyukthar too divined: ‘dhik sauthApaththa jaithrathvaja patabhavanaspa athi nir dhUtha thath thath SidhdhAntha sthOma kUla sthapaka vigamana vyaktha  sathvruththaneekA’ (~ Elephants/flags were set in each direction by the other lowly philosphies, and emperumAnAr removed all of them, and raised the flag of philosophy as said by the vEdhas);

ip pAr muzhudhum pOrththAn pugazh koNdu – as he was unparalled in the world, everything was in his hands; in such earth he spanned his glory in all directions such that all including learned and the illiterate would celebrate him;  pOrththAn – he covered all the places;

punmaiyinEn idai – sins that are not acquired from others, but performed by me fully as said in ‘vEmbu muRRak kaippu miguvadhu pOl [Arththi prabandham – 6]’ (like how the bitterness of a neem tree becomes stronger as it grows over time), and as said in ‘pApAnAmvA’ (all being sinners) and ‘thEthvagam bhunjathE pApA:’ (~ instead of performing services as per vEdhas, it is sin for one to do deeds for one’s own benefit), I am being the form of all those sins (punmaiyinEn), towards such extreme sinner that is me,

thAn pugundhueven while I had not done any act as any means, and even while I had not prayed for it, without expecting these two from me,  he by himself came and entered in,

iru vinay –  karmas of two types;  based on good deeds and bad deeds;

Or,  iru ­-> irumai -> perumai -> big ones;

as said in ‘yath brahma kalpa niyatha anubhavEbhya nASyam thath kilpisham srujathi janthuriha kshaNArththE’, (~ even if one experiences the effects of karmAs for the whole life time of brahma, it cannot be exhausted – he performs such sins in half a second),

and, ‘pApAnAm prathamOsmyaham’ (I am the leader of sins), ‘mayithishtathi dhush kruthAm pradhAnE’ (I stand first among the sins),  ‘ahamasamyaparAdha chakravarththi’ (I am the center of all the sins), the sins of mine which cannot be gotten rid of based on experiencing its effects or by amends, or by any great ones;

theerththAn – he very easily wiped those sins like someone could wipe the writings in sand;

as said in ‘vAnO maRi kadalO mArudhamO theeyagamO kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of riding waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into), and as said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace), he removed it with all its trace;

theerththu – in this way after protecting me, then without resting on such laurels,

arangan  – and not resorting to adivising many other ways like go and surrender at the far out paramapadham,  go in the way of yOgam and surrender to antharyAmi, etc., instead – being very easy, and being present in the place of my presence, such periya perumAL’s,

seyya thALiNaiyOdu ArththAn – As said in ‘arangaththammAn thiruk kamala pAdham [amalanAdhipirAn – 1]’ (the lord azhagiya maNavALan who is lying down in kOyil (SrIrangam), his divine lotus feet came by themselves into my eyes, it appears so), being very beautiful to see, the divine feet that have got equals as only each other – he bound my connection to such divine feet of periya perumAL.  He made the relation of the lord and his servant to be very clear to me;  Arththu – binding together.

ivai em irAmAnusan seyyum aRpudhamEall the aforementioned are the wonderful deeds of emperumAnAr  who incarnated for us;

Like chakravarththy thirumagan (SrI rAman) who went to the forest to honor the words of his father,  but he did not stop with that, and destroyed the rAkshasAs, built the divine bridge, and gave their own kingdoms of mAhArAjar and vibheeshaNAzhvAn to them, etc.,

emperumAnAr too started doing one thing and then performed great acts beyond human ability, you see!

Isn’t this the way of great souls? If it were ordinary men, initially at the start they would say many great things that they would do, but when it is time to act they would not do even a small thing with any effort, is the meaning.

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

punmaiyinEnidai … ArththAnamudhanAr is talking about how emperumAnAr incarnated in this world and ruled him; as said in ‘annaiyAy aththanAy [kaNNinuN chiruth thAmbu – 4]’ (as a mother and as a father (nammAzhvAr ruled me, says madhurakavi AzhvAr))),  by ‘punmaiyinEn idaith thAn pugundhu’ it shows the kindness of a mother in his ruling me;  by ‘iru vinai theerththu’ it shows the ability of a father in ruling me;

pugundhu ­this is the word used when it is hard to break in; amudhanAr says that his sins are so strong which would try to prevent even emperumAnAr breaking in;

theerththu – shows anishta nivruththi – removal of unwanted ones;

arangan seyya thAL iNaiyOdu ArththAn – shows ishta prApthi – gaining the desired ones;

– – – – –

Translation: raghurAm SrInivAsa dasan

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 – 51

Published by:

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

Full Series

<< previous (updhippana uththamar sindhaiyuL)

Introduction (given by maNavALa mAmunigaL)

amudhanAr says – there is no other reason for emperumAnAr to divine his incarnation in this world than to accept me as his servant.

Introduction (given by piLLailOkam jIyar)

Right from their childhood they did not think of Him as their uncle’s son (mAthulEyan), but were having faith considering Him as their protector; they are the pancha pANdavas; krishNan rode chariot for them and destroyed their enemies, and performed various lowly acts for them; SrIvaishNavas that are fully clear in their knowledge about their true nature and who know about these qualities of krishNan – for such SrIvaishNavas emperumAnAr is the ever enjoyable nectar; if one analyses the reason for such emperumAnAr to incarnate in this sinful world, it is confirmed that it is only for ruling me, and that there is no other reason – says amudhanAr.

adiyaith thodarndhu ezhum aivargatkAy anRu bhArathap pOr
mudiyap pari nedun thEr vidum kOnai muzhudhuNarndha
adiyarkku amudham irAmAnusan ennai ALa vandhu ip
padiyil piRandhadhu maRRillai kAraNam pArththidilE                 51

Listen

Word by word meaning (given by maNavALa mAmunigaL)

adiyaith thodarndhu – As said in ‘krishNASrayA: krishNa balA: krishNa nAthAScha pANdavA: [mahAbhAratham] (they have surrendered to kaNNAn, are having kaNNan as their strength, and they consider kaNNan as their protector), they follow krishNan’s divine feet,
ezhum – and be proud
aivargatkA – for such pancha pANdavas
when all the bad group (of 100 kauravas) were present together and these (five) were here as a separate group,
anRu ­– on that day when they did not have any help than Himself,
bhArathap pOr – in the war of bhAratham,
mudiya – ended the side of the opposing ones;
as said in ‘Adiya mA nedum thEr [thiruvAimozhi – 6.8.3]’,
thEr vidum – (He) drove the chariot
nedum – that is tall and
pari ­– tied with horses,
kOnai – that is the sarvESvaran;
muzhudhu – all his qualities starting with ones like partiality towards His devotees, subservient to His devotees, removal of enemies of His devotees, etc.,
uNarndha – are known
adiyarkku – to the devotees who have lost to each of such nature of emperumAn and as if have agreed to their subservience to Him in writing, for such devotees –
amudham – he is an enjoyable one
iraAmAnusan – that is emperumAnAr;
ippadiyil – in this earth,
vandhu piRandhadhu – (his) coming and incarnating
ennai ALa – is for ruling me;
maRRuk kAraNam illai – there is no other reason,
pArththidil – if analysed.

ezhum – that is, the pious arrogance of thinking that they are of higher state, that ‘we have surrendered to krishNan’.

vyAkyAnam

adiyaith thodarndhu ezhumFrom childhood itself, due to the divine words of vyAsar, kunthI, mArkandEyan, and due to Him protecting them whenever they were in danger, they did not think of krishNan as their uncle’s son, but were having faith about Him as the para thathvam (Supreme being) who protects them;

as said in ‘krishNASrayA: krishNa balA: krushNa nAthAScha pANdavA: [mahAbhAratham] (they have surrendered to kaNNAn, are having kaNNan as their strength, and they consider kaNNan as their protector), they surrendered to His divine feet and won rudhran, indhran, and others, and decimated kAlakEyan, hidimban, jarAsandhan, and others, and having the pious arrogance that there is no one to equal them in the world;

aivargatkA – for such pancha pANdavas named dharman, bheeman, arjunan, nakulan, and sahAdhEvan, five in number;

anRu when due to partiality towards dhuryOdhanan, the bad groups of karNan, salyan, and others were together, and these (five) pANdavas were separated alone, and were not having any help other than Himself,

bhArathap pOr mudiya  – Since in both the groups there were descendants of bharathan, the bad ones were present on both the sides and warred, this war is named as ‘bhAratha yudhdham’. In such two groups as there were a total of eighteen akshauhiNis (army consisting of ten anIkinIs or 21870 elephants, 21870 chariots, 65610 horse and 109350 foot soldiers), except the five pANdavas all their hostile ones were decimated by Him in the war.

pari nedum thEr vidum kOnai – As said in ‘Adiya mA nedum thEr [thiruvAimozhi – 6.8.3]’, the chariot, with white horses, well decorated, the chariot which was obtained by praying to dhEvathas, the big chariot, and for everyone to know about his being the lord of everyone, He drove that chariot.

This meaning is given in ‘thathra pANdavAnAm kuruNancha yudhdhE prArabhdhE bhagavAn purushOththama:, sarvESvara:,  jagath ubakruthi marthya: ASritha vAthsalya vivaSa: pArtham rathinam AthmAnancha sAradhim sarvalOka sAkshikam chakAra [emperumAnAr’s gIthA bhAshyam]

(When the war started between pANdavas and kauravas, emperumAn who possesses all the auspicious qualities, who is chief of everyone, who is the controller of everything and everyone, who is having the mind of helping the world, and so incarnated, and who is kind to His devotees and not sees their mistakes, with arjunan as the chariot rider and Himself as the charioteer, for all the world to witness it ..’, is how emperumAnAr also divines in his gIthA bhAshyam.

(kOn -> king) : Even though this krishNan incarnated in the clan of cowherds,  it is well known that when He went to kuNdinapuram for the bride groom selection by rukmiNi pirAtti, at that time, indhran had sent a throne from his world for krishNan to be seated as a king and inaugurated him as a king; so calling krishNan as king is acceptable here;

About such krishNan,

muzhudhuNarndha adiyavarkku – (they understood very well about such krishNan); That/about –

His true nature, form, qualities, and wealth,

and as said in ‘Esha nArAyaNa SrImAn ksheerArNava nikEthana:, nAgaparyankamuthsrujya hyAgathO mathurAmpureem’ (~ SrIman nArAyaNan descended from the milky ocean and incarnated in mathurA), He incarnated as the supreme lord for everyone, and without reducing any of His qualities;

and as His father (vasudhEvan) prayed to Him as ‘upasamhara sarvAthman rUpamEthath chathur bhujam’ ((as krishNan was born with four shoulders) vasudhEvan prayed to Him to be with two shoulders only, and so He followed his word and was present pretending like other humans of material body),

and His walking across the river yamunA (as His father carried Him),

krishna yamuna

and staying tied by a woman (yasOdha),

M

and killing of the enemies of devotees – like pUthanai, chakatam, yamaLArjunan, arishta, pralambhan, dhEnukan, kALiyan, kEsi, kuvalayApeetam, chANUra, kausala, kamsan, etc.,

krishna-putana

and His blessing akrUrar, mAlAkarar, etc.,

and doing well above human capabilities like lifting of mount gOvardhan, and such acts,

krishna-Govardhan

and as a servant of pANdavas went as a messenger with the message tied to his neck,

krishna-messenger

and being a charioteer who can be directed by the leg of the rider, doing such service,

and showing his full form (viSvarUpam),

krishna-githa-etc

and with arjunan as the front, for helping the world, His releasing of the most important SAsthram (of SrI bhagavath gIthA),

and so on;

The noble ones who have understood these fully,

and having lost to each of such characteristics of emperumAn,

and stayed true to their nature of subservience to emperumAn (as if gave it in writing),

such nobles ones like AzhvAn, ANdAn, piLLAn, embAr, and so on;

for them –

amudham(nectar) – Since he (emperumAnAr) makes such noble ones gain according to their true nature (svarUpa ujjeevanam), he is being enjoyable by those noble ones like having a nectar;

irAmAnusan – (such nectar is) emperumAnAr;

ennai ALa vandhu – When (emperumAnAr as Adhi SEshan is) having complete and full divine experience in paramapadham, he ignored that, and came here only for getting me to serve him;

ip padiyilAs said in ‘bhagavath svarUpa thirOdhAnakareem vipareetha gyAna jananeem svavishayAyAScha bhOgya bhudhdhEr jananeem’ (will hide the true nature of emperumAn, will instigate unwated knowledge, will make everyone to feel itself as enjoyable and experience it), in such material world, in this earth;

piRandhadhu  – As said in ‘SrImAn Avira bhUdhbhUmau’, he incarnated –

ennai ALa – As said in ‘ahamasmi: aparAdha chakravarththy’  (~ I am the head of sinners), and in ‘pApAnAm prathamOsmi aham’ (I am the leader among the sinners), only for the upliftment of me who is of such nature;

maRRillai kAraNam pArththidilE – When further researching for the root cause of his incarnation here, there is no other reason – thus divines amudhanAr.

{Translator’s note:  For those noble ones, emperumAnAr is the amudham (nectar); for emperumAnAr the amudham is one aptly named amudhanAr;  amudhanAr seems to say that emperumAnAr incarnated only for getting this nectar}.

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

adiyaith thodarndhu ezhum aivargatkAy  – Since pANdavas followed His divine feet, they rose; other who did not, fell.

mArkANdEyan advised pANdavas as ‘gachchathvamEhanam SaraNam SaraNyam purusharshabhA:’ (Oh the noble men! Surrender to this kaNNan), and they followed that advise as said in ‘dhraupadhyA sahithAs sarvE namaschakrur janArdhanam’ (everyone together with dhraupadhi, offered their respect to kaNNan);

While pANdavas considered themselves as servants of kaNNan, kaNNan was thinking of Himself as their servant (and performed any and all acts to help them get back their kingdom).

thEr vidum kOnai – by ‘thEr vidum’ (driving the chariot), it shows His saulabhyam (easy to relate to); by ‘kOnai´ it shows his parathvam (supremacy).

muzhudhuNarndha … irAmAnusan –By ‘aivargatkAy’ the noble ones know about His partiality towards His devotees; by ‘thEr vidum’ they know about His subservience to His devotees, and by ‘mudiya vidum’ they know about His strength of finishing off the enemies – thus they understand about Him fully;

Understanding the secret of His incarnation, and having lost to the ways of emperumAn, such devotees are enjoying emperumAnAr as nectar. So emperumAnAr (his body) cannot be of material nature; nectar is divine, isn’t it? So the reason for this nectar to be born here is not due to karmas. Then why did this nectar born? It is for ruling me only, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 50

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr talked about emperumAnAr’s love towards the divine feet of periya perumAL, as ‘then arangan kazhal chenni vaiththu thAn adhil mannum’. In this pAsuram – In that context, he thinks about emperumAnAr’s divine feet which is his destiny, and is happy thinking about such character of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr talked about emperumAnAr’s love towards the divine feet of periya perumAL, as ‘then arangan kazhal chenni vaiththu thAn adhil mannum’. In this pAsuram – In that context, he thinks about emperumAnAr’s divine feet which is his destiny, and is happy thinking about such character and nature of emperumAnAr.

udhippana uththamar sindhaiyuL onRalar nenjam anjik
kodhiththida mARi nadappana koLLai van kuRRamellAm
padhiththa en pun kavip pAvinam pUNdana pAvu thol seer
ethiththalai nAthan irAmAnsan than iNai adiyE                         50

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Word by word meaning (given by maNavALa mAmunigaL)

seer – He having auspicious qualities
thol –  since they have been ever present, they are very ancient in existence,
pAvu – which is spread in all the directions, as said in ‘thisai anaiththum ERum guNan’,
thalai  – He is the head of
nAthan – and is the master of
ethi – the yathis (sages/ascetics)
iramAnusan than – such emperumAnAr’s
adi – divine feet
iNai – having the beauty of being together,
sindhaiyuL – is in the divine minds of
uththamar  – the noble ones who are ananya prayOjanar (not seeking any other benefit), and ananyasAdhanar (not using something else as the means (for reaching emperumAnAr/emperumAn),
udhippana – as bright as the sun that has risen, as said in ‘ellaiyil seer iLa gyAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5]((your two divine feet) are rising bright (in my heart) like two young suns);
onRalar – the opposing ones who reject or misinterpret vEdhas
nenjam ­ – heart
anji­ – scared
kodhiththida – and suffer in that fire of fear
mARi nadappana – (such divine feet) is of nature of each of the feet walking one after the other;
koLLai – (I having) abundant
van – and dangerous/powerful
kuRRam ellAm  – blemishes, which are all,
padhiththa – kept pressed together (in me),
en – (such) my
pun kavi  – lowly poetry
pAvinam  – of group of meters
pUNdana – are worn (by those divine feet of emperumAnAr).

Oh what a nature of these divine feet – is the thought here.

Since kaliththuRai (type of poetry of this prabandham) is one of the group, that is also the reason for saying pAvinam.

vyAkyAnam

pAvu thol seer ­– pAvu -> spreading;  As he himself said earlier as ‘thisai anaiththum ERum guNan’, emperumAnAr’s auspicious qualities are spread in all the directions; theose qualities are not something that were artificially acquired but are innate.

ethith thalai nAthan – Starting from aruLALap perumAL emperumAnAr, embAr, for the seven hundred jeeyars,  emperumAnAr is the set master, and advising them the nature, means, and destiny up to their true inner meanings (from thirumanthram; up to service to devotees), and in that way emperumAnAr is the head for them,  and (correcting/helping out) being their lord;

emperumAnAr-embAr

arulalaperumalemperumanar-svptr

irAmAnusan – such emperumAnAr;

than iNai adiyEfor relieving these worldly people from these worldly affairs, and to get them to enjoy the divine feet; if we research to see if there is anyone equal to these divine feet, even sarvESvaran who is having greatness as said in ‘rasOvaisa:  rasamhyEvAyam labhdhvAnandhee bhavathi’ (emperumAn is enjoyable to everyone), ‘kOhyEvAn nyAthvap prANyAth’, ‘yadhESa AkASa AnandhOnabhyAth’, ‘yEshahyEvAnandhayAthi’ (He gives His enjoyability to everyone (thus being their protector), and having auspicious qualities), and ‘aham thvA sarva pApEbhyO mOkshayishyAmi [SrI bhagavath gIthA] (~ I will liberate you from all sins), thus as said by vEdhas and himself,  it is having to be doubted whether He would give liberation or not as said in ‘sidhdhir bhavathi vA nEthi samsayOchyutha sEvinAm’  (even for those who serve achyuthan it is doubtful whether they achieve him or not’,  and since He went without gracing bharathAzhvAn, it is also not equal to these (divine feet) as the means.

As said in ‘na samsayasthu thadhbhaktha paricharyA rathAthmanA gururEva parA bhakthi: gururEva parA kAma:’,  ‘upAya upEva bhAvEna thamEva SaraNam vraja’, emperumAnAr’s divine feet is of help without having to have any doubts, and is distinct and is having strength as reference, the means (of emperumAnAr’s divine feet) is being great than the aforementioned. So for that greatness only the two divine feet are equal to each other, is the idea.

udhippana uththamar sindhaiyuLuththamar are -> the opposite of the lowly and middle level ones who do not accept vEdhas, and those who follow vEdhas but are focussed on worldly dharmas (SamAnya SAsthram), and their actions; they are the ones who fully follow vEdhas, and who act based on higher levels of the SAsthram (viSesha SAsthram), and who are mumukshus (those who wish to be liberated from this world (and to reach paramapadham)), and who are eminent, and who do not go after any other means, and who do not wish for any other benefits, such highest level followers;

Or, since this prabandham of amudhanAr is the SAsthra related to charama parvam (ultimate state of subservience to AchAryan), this phrase would be about: among mumukshus (who wish for liberation including using other means), EkAnthis (using emperumAn only as the means), and paramaikAnthis (those who consider only AchAryan’s divine feet), here uththamar can be said to refer to paramaikAnthis.

sindhaiyuL – in their divine minds,

udhippana  – As said in ‘ellaiyil seer iLa nAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5]((your two divine feet) are rising bright (in my heart) like two young suns), like two suns rising together in chakravALa parvatham (the usual mountainous place from where the sun rises with his chariot), in the divine minds of noble ones the two divine feet of emperumAnAr would always rise and be present bright;  for the aforementioned ones who do not have faith in them, those divine feet would never be present; it would only appear for those who have the love towards them;

{Translator’s note: For AzhvAr in thiruvAimozhi 8.5.5 above, the two suns that are the divine feet of emperumAn gave trouble only in some way like it does for the nocturnals, whereas emperumAnAr’s two divine feet are life support and enjoyable for those who surrendered to them}.

jeeyar too divined, ‘yatheendhra nAtha | SishtAgragaNya janasEvya bhavath padhAbhjE [yathirAja vimSathi]’.

abhiyukthar too divined, ‘ajadASayOdhayam yathirAja chandhram [yathirAja sapthathi]’.

onRalar nenjam anjik kodhiththida mARi nadappanaonRalar – is the opposing one like those who reject or misinterpret vEdhas; their heart would be afraid like how the nocturnals (like owl/bat/thief) would be afraid of sun rise; the rise of his divine feet as said in ‘kshiptha prathyarthi dhripthi: ’ (one who gives to those who wish for and get satisfied (with the divine feet)) , would create fear in them, like the brightness of sun would make those nocturnals suffer, the brightness of his divine feet would make the opposing ones suffer; like the sun rises as an enemy of those nocturnals and rises in different positions during uththarAyanam and dhakshiNAyanam,  his divine feet is also spread as an enemy in all directions and be of a different way (for the ones opposing).

By this, it talks about: to drive away those who reject or misinterpret vEdhas, how emperumAnAr made divine yAthrAs to vEnkatAchalam (thirumalai), yAdhavAchalam (mElkOte), SAradhA peetam (kAshmiram), etc.

koLLai van kuRRam ellAm padhiththa – As said in ‘nanindhitham karma thadhasthi lOkE sahasrachO yan na mayA vyadhAyi [sthOthra rathnam – 25]’ (there are no sins in this world which I have not committed many times), ’thEbhya: abhyathikAnyahamabhikshuthra: karOmikshaNAth’ (~ I have been accumulating sins for long, He has been incarnating to help me get rid of the sins, but I keep adding to it), ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’ (whatever sins were made by everyone in the world, I have accumulated more sins than the total of them), since the sins were done (by me) at all times in all the ways , they are abundant and powerful/dangerous, and they are combined together into one big bulk (into this prabandham);

en pun kavip pA inam –  Since this poetry of mine who does not have the knowledge, and knowledge about the form of writing poetry, it is being lowly, and not put together well, such group of metrics of my poetry; Or, since the kaliththuRai form of poetry includes multiple metrics, he calls it as ‘pA inam’.

pUNdana  – Without seeing any defect in this poetry thinking that these are the words of this ignorant one, his divine feet decorated themselves with this poetry, like how emperumAn would decorate Himself with the garland that is put together (without seeing what it contains, etc).

You see, he is being happy thinking about such nature of those divine feet.

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

onRalar … mARi nadappana-  onRalar – who do not join/are not proper; they are those who reject or misinterpret vEdhas; for winning them, the divine journey of emperumAnAr to thiruvEnkatam etc., is to be thought about here.

It is well known that by the way of his walk, yagya mUrththy got afraid and lost to him.

udhippana -> like rising sun – enjoyability of those divine feet

nadappana -> walking of those feet – protecting nature

pUNdana -> wore my lowly poetry -> divine feet having qualities.

pAvu thol seer Since emperumAnAr’s greatness is spread among the opposing groups also, it is said as ‘pAvu thol seer’.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 49

Published by:

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

Full Series

<< previous (nigar inRi ninRa en)

Introduction (given by maNavALa mAmunigaL)

In previous two pAsurams amudhanAr talked about his love towards emperumAnAr due to his thinking about emperumAnAr’s great help, emperumAnAr who had won enemies/hurdles in amudhanAr’s mind, and about inability of that love to be unstable.  In this pAsuram, thinking about the abundance of goodness in this world after the incarnation of emperumAnAr, amudhanAr is joyful.

Introduction (given by piLLailOkam jIyar)

In previous two pAsurams amudhanAr talked about his surging love towards emperumAnAr as he thought about his great help in removing the hurdles to reaching liberation, and how emperumAnAr entered and stayed in his mind; and about how he addressed the one who had doubts whether such love will last long, he explained about the absence of instability of mind; In this pAsuram – after emperumAnAr incarnated, thinking about the growth of vEdham, and the fall of bad philosophies and faults of kali yugam, amudhanAr is joyful.

Anadhu semmai aRa neRi poymmai aRu samayam
pOnadhu ponRi iRandhadhu venkali pUngamalath
thEnadhipAy vayal thennarangan kazhal senni vaiththuth
thAn adhil mannum irAmAnusan iththalaththu udhiththE        49

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Word by word meaning (given by maNavALa mAmunigaL)

thEn nadhi –  river that is honey
pU – (from the) beautiful
kamalam – lotus flowers
pAy – flowing as water for
vayal – the fields; having such fields
and with divine gardens, divine compound walls, divine gOpurams, and divine homes, due to such beautiful environment,
then – being great to see,
arangan – in such kOyil (SrIrangam) where periya perumAL is in resting pose, His,
kazhal – divine feet
iraAmAnusan –  emperumAnAr
chenni vaiththu – keeps in his head
thAn adhil mannum – and is together with those divine feet every day,
udhiththu  – after (such emperumAnAr) divined his incarnation
ith thalaththu – in this place,
aRa neRi ­– path of dharma
semmai – being proper due to following vEdham,
Anadhu – which was destroyed earlier and now got revived; (which was not followed earlier and now got followed well);
aRu samayam – other philosophies, six in number,
poymmai – that are contradicting to vEdhas and so were unfitly,
ponRip pOnadhu – were ended;
vem kali – the harsh kali yugam where dharma based on vEdhas would go down (due to reduced following), and other philosophies would come up,
iRandhadhu – such kali crushed, as said in ‘kaliyum kedum [thiruvAimozhi – 5.2.1]’

After he incarnated what a great abundance of good has happened – is the thought here.

When recited as ‘ponmai aRu samayam’ ­– those other six philosophies are troublesome due to not following according to vEdhas.

vyAkyAnam

pUngamalath thEn adhi pAy vayal – surrounded by fields in which honey from beautiful lotus flowers flow into like water for irrigation,

periyaperumAL-udayavar

then arangan – kOyil (SrIrangam) which is beautiful to see due to the environment of divine walls, gOpurams, gardens; periya perumAL having such kOyil (SrIrangam) as His place; His –

kazhal chenni vaiththu – divine feet which emperumAnAr kept in his head;   or, like when a kings is to be seated in throne, a crown is kept in his head to show the world that he is the king, emperumAnAr is keeping the crown that is arangan’s divine feet as said in ‘un adik keezh amarndhu pugundhEnE [thiruvAimozhi – 6.10.10]; this indicates to everyone that he got the wealth of owning both the worlds.

thAn adhil mannumlike how He wished to keep his divine feet in emperumAnAr’s divine head (that is why He is lying down and showing his divine feet), emperumAnAr also in the same way with love keeps His divine feet in his head without any separation.

irAmAnusan – (such) emperumAnAr

ith thalaththu udhiththE – as he incarnated in this big world where the six philosophies were spread and kali was ruling such that there was confusion to the dharmas of vEdhAnthams.

Anadhu semmai aRa neRi – the true dharma became well. The path of good dharma specified by vEdhas which was down earlier became well. As said in ‘yadhipurandhara: ukthaya: chiranthana sarasvathi chikura bhandha sairandhrikA: avarOpithavAn aSruthE: apArthAn’ (~ emperumAnAr got from sarasvathi baNdAram and created SrI bhAshyam and won over the other philosophies),

vEdhas that were kept by the lowly ones were straightened up and the dharmas said by the vEdhas became good and well established (prathishtApanam); Isn’t he the vEdha mArgga prathishtApanAchAryar’?

poymmai aRu samayam pOnadhu ponRi – Since they were against the words of vEdhas, those six false philosophies were done with.

When recited as ‘poNmai aRu samayam’, as said in ‘thAmasAnAm mOhanArtham mOha SAsthraNi kAraya’ (~ (bhudhdha SAsthram) for thAmsa people for pushing them into this material world) , those who were untruly to the words of vEdhas and who would bewilder and confuse and bring down, such false philosophies;

iRandhadhu venkali – as said earlier, since it creates darkness (ignorance) such highly cruel kali was decimated; AzhvAr too said ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]’.

As said in ‘ASinOthihi SAsthrArthAn AchArAn sthApayathyabhi | svayamAcharathEyasthu sa AchArya udhAhrudha:’ (Should learn SAsthram well; should get it established in the world and make them follow it, and also follow it himself), are attributes of an AchAryan; these identities of an AchAryan are well present in emperumAnAr.

It is said too in ‘puNyAmbhOja vikAsAya pApadhvAntha kshayAyacha | SrImAn Avira bhUthbhUmau rAmAnuja dhivAkara:’ (for the lotus flower that is our knowledge to grow, and for the darkness that is our ignorance to be removed, the sun that is emperumAnAr rose here).

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

Anadhu – (became) Implies that it is not hard for emperumAnAr to get vEdhas to be followed well;

iRandhadhu venkali – Since it allowed place for other lowly philosophies and for them to destroy the proper dharma, it is called ‘ven’ kali (cruel). Whereas, in ‘kalau sankeerthya sEvam’ (singing about kESavan in kali yugam), since it gives place for singing His names, it is a naR kali (good), there.

amudhanAr says ‘iRandhadhu’ (died), as if kali is a person having life, because of thinking about the troubles it created.

pUnkamala … mannum irAmAnusan – The fileds in SrIrangam base their life on honey from the flowers there; similarly emperumAnAr living there is basing his life on honey that is the divine feet of periya perumAL.

Says ‘kazhal chenni vaiththu’ , like how a king would place crown on his head whenever he wishes, here too it looks as if thiruvarangan’s divine feet became owned by emperumAnAr, that he could keep them in head whenever he wishes to.

udaiyavar -> yathirAja  (king of ascetics) -> he is the king who wears the divine feet.

iththalaththu thAn adhil mannum –  Like a lotus flower in fire, in this world that gives darkness  he is well set under the divine feet of then arangan.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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rAmAnusa nURRanthAdhi – 48

Published by:

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

Full Series

<< previous (iRainjappadhum paran)

Introduction (given by maNavALa mAmunigaL)

As amudhanAr said that there is no equal to him, emperumAnAr looks at him and says – if you get interested in some matter other than me, or if I liked some matter other than you, then your happiness would not be long lasting. amudhanAr replies – for my lowliness, your kindness is there, and, for your kindness, my lowliness is there; so what reason would be there for us to unnecessarily leave each other?.

Introduction (given by piLLailOkam jIyar)

As amudhanAr said that emperumAnAr entered his mind and is present day and night, and there is no equal to himself, emperumAnAr looks at him and says – if you leave me and wish for something else over time, and if I leave you and support some other matter, then this happiness would not last long isn’t it? amudhanAr replies – for my lowliness, your kindness is there, and, for your kindness, my lowliness is there as the only shelter; so what reason would be there for us to unnecessarily leave each other and become engaged with some other matter?

nigar inRi ninRa en neesadhaikku un aruLin kaN anRip
pugal onRum illai arutkum ahdhE pugal punmaiyilOr
pagarum perumai irAmAnusA ini nAm pazhudhE
agalum poruL en payan iruvOmukkum Ana pinnE              48

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Word by word meaning (given by maNavALa mAmunigaL)

nigar inRi ninRa– In this world if you analyzed each one separately, that is those not having noble qualities (Athma guNam) and having plenty of ignoble qualities, there is no one like me who does not have an iota of noble qualities and is complete in ignoble qualities – in this way it stands that there is no one comparable to –
en neesadhaikku – me; for such lowness of me;
un – your highness who accepts that lowness itself as my offering, your –
aruLin kaN anRi – other than under (your) kindness
pugal onRum illai – there is no shadow to shelter under;
arutkum – for that kindness (of yours) too
ahdhE – only such very lowly ones
pugal – are the most suitable receivers; so there is no shelter (for your kindness) other than my lowliness;
irAmAnusA – Oh emperumAnAr!
perumai – You having the greatness
punmaiyilOr pagarum – which is talked about by those not having any blemishes,
(your taking me up) being the gain for my true nature, and the gain for your qualities, in this way,
iruvOmukku – for us both
payan Ana pin – this has been beneficial; there after
nAm – for us who have understood this,
poruL en – what reason would be there
ini – in the future
pazhudhE agalum – in unnecessarily leaving (each other).

That is, there is no reason to leave.

vyAkyAnam

nigar inRi ninRa en neesadhaikku – As said in ‘neesanEn niRaivu onRum ilEn [thiruvAimozhi – 3.3.4]’ (in the matter me who am the lowliest and not having any good qualities), and ‘ahamasmi aparAdhAnAm Alaya:’(I am the abode of all mistakes), and, ‘adhyApi vanchanapara:’ (am not being truthful in any ways), etc., even if you analyzed each individual who are low in noble qualities and are rich in ignoble qualities in this world, no one could be found matching me in complete absence of noble qualities and saturation of ignoble qualities, so, as said in ‘kOnyOsthi sadhruSOmayA’ (there is no one equal to me), for my state of lowness of me which does not have another example;

un aruLin kaN anRiAs said in ‘vyasanEshu manushyANam bhruSam bhavathi dhu:kitha: [SrI rAmAyaNam] (if any ones is sad in His kingdom He gets sad first, and if any one is happy then like a father He becomes very happy (people of ayOdhyA about SrI rAman)), other than your kindness which would not be able to tolerate when seeing the sorrows of others,

pugal onRum illai – there is no other shelter (for my lowness). That is, there is no shelter other than your kindness which considers such lowliness itself as the offering to accept.

Like vEdhAnthAchAryar said in ‘aparAdha gaNai: apUrNa kukshi: kamalAkAntha dhayE katham bhavithree’ (When I am here who has done innumerable sins among the sinners, you are avoiding me and looking for those who have done fewer sins, and so your stomach would not be fed well, so I wonder what would happen to you Oh the kind one who is the wife of the lover of kamalA!), one goes around on the look out for complete mistakes to do to satiate his hunger (for committing such mistakes), and where sarvESvaran corrected kAkAsuran who was a worst sinner, and where He said ‘yadhivA rAvaNassvayam [SrI rAmAyaNam]’ (even if one who has come is rAvaNan (bring him to me if he is here to surrender/to become a friend)), it is done such that if He protects the sinners then that would fit His glorious esteem, and since the sins of devotees are target of kindness of the lord,  it is apt for amudhanAr to say that for his lowliness there is no shelter other than emperumAnAr’s kindness.

arutkum ahdhE pugal – For the quality of kindness of your highness, my bad ways only would be the target. Since there is no use of the quality of kindness when applied to those who do not have any blemishes/sins, and since only those who are having blemishes can be the target of it, and since there is no sinner equal to me, it is only my lowliness is the shelter for your kindness.

thiruvarangathu-amudhanar.emperumAnAr-at-heartshelter for emperumAnA’s kindness

As ALavandhAr said in “nimajjatha: anantha bhavArNa vAntha: chirAyamE kUlam iva adhi labdha:’ (I was immersed in the sea (that is this material world) and could not find the shore, for a long time; I got you like finding the shore); ‘thvayAbhi labdha: bhagavan idhAneem anuththamam pAthram idham dhayAyA:’ (~ I was obtained by you also – as you were looking to save someone from the sea; now, bhagavAn! (being the one who knows everything), for your kindness I being the lowly target for saving), bhagavan -> you are the know-all, should I have to tell you; thvayAbhi -> in this way for you who got us, idhAneem -> for this day now; dhayAyA: for the kindness of yours; anuththamam pAthramidham -> I am the correct receiver (of your kindness) as I am the lowly one;

and as vEdhAnthAchAryar said in ‘mayithistathi dhushkruthAm pradhAnE mitha dhOshAnitharAn vichinvathee thvam | aparAdha ghaNairapUrNa kukshi: kamalAkAnthadhayE! katham bhavithree ||’ (I being the lowly target for saving; I am the complete target, for you I was available and you were able to attain the unattainable (me)); and ‘aparAdha chakravarthee’, and ‘pApAnAm prathamOsmyaham’, (I am the foremost of sins), that I being the full target of your kindness, I was obtained for you, like how one wishes to obtain something which is most difficult to obtain.

As ALavandhAr said in ‘anantha bhavArNa vAntha:’ it is possible to count the known oceans, but there is no end to the count of seas that is my samsAram (material world);

Since time is also eternal, births are also many, karmas (sins) are also new and incomprehensible, and since they are so many, this material world is having no end;

In such big ocean whose depth cannot be determined, ‘nimajjatha:’ -> I am immersed;

sirAya -> As said in ‘kEvalam svEchchayaivAham prEkshE kanchith kadhAchana [SrI bhagavath gIthA]’ (~ Due to your interest only I should be protected), for the time that is eternal;

mE -> for adiyEn (me the servant)

kUlamiva -> like the shore

labhdhOhi -> It is well known that if someone drowns in a sea then within a few hours sea would leave the body in its shore; In this material world, I was immersed, and was like ‘asannEva’ (~ like non-existent), for a long time, and you made me something significant (made me understand my true nature), and you brought me to the shore.

abhiyukthar (madhurakavi AzhvAr) too said that it was beneficial for both, as in ‘kaNdu koNdu ennaik kAri mARap pirAn paNdai val vinai pARRi aruLinAn [kaNNinuN chiruth thAmbu – 7]’ (koNdu is good for me; kaNdu is good for nammAzhvAr; also, paNdai val vinai pARRI aruLi  is good for me, kaNdu kONdu  is good for him);

nammAzhvAr too said, ‘andho adiyEn una pAdham agalakillEn iRaiyumE [thiruvAimozhi – 6.10.9]’ (I cannot be separated from your divine feet even for a second), and ‘pugal onRillA adiyEn un adikkeezh amarndhu pugundhEnE [thiruvAimozhi – 6.10.10]’ (I who does not have any other shelter has surrendered under your divine feet and am well settled there).

It is said too as ’parama kAruNika: na bhavath para: parama sOchyathamO nahi math para:’ (you who is very kind, there is no one above you in such kindness; there is no one above me in lowliness);

punmaisource of blemishes, that is the material world, the samsAram that is in the form of eternal ill-knowledge, trace of karmas, taste of them, connection with material world;

ilOr(those not having the aforementioned blemishes) – this cannot be about those in this world who have vowed to be tied to material relations; and even though mukthas reached the shore (paramapadham) as said in ‘karai kaNdOr’, and are immersed in the qualities of emperumAn after living in this world and were tied in to this material world for some time, since this word (ilOr) is saying it in absolute terms, it cannot be about mukthas either; now, as said in ‘parisEshAth’, and ‘yathra pUrvE sAdhyAs santhi dhEvA:’ (they worship emperumAn eternally), and ‘thathviprAsO vipanyavO jAgurvaham sassamindhathE’ (the nithyasUris who are always awake and worshiping Him), ilOr is about nithyasUris who do not have any touch of this material world.

pagarum perumai – Since they live in the same place there, and since they are involved in enjoying the same One, since time eternal they fully know emperumAnAr’s greatness (as AdhSEshan), that greatness of emperumAnAr who is praised by such nithyasUris;

irAmAnusA – Oh emperumAnAr!

payan iruvOmukkum Ana pinnE – for your highness, and me the servant, the two of us, after attaining the ultimate benefit of being true nature and attaining the benefit of qualities; as this (your taking me up and entering into my heart) is being of use for both of us; then,

ini nAm pazhudhE agalum poruL en – for us who have understood the above, what would be the reason for us to unnecessarily leave each other in the future?  nAm -> us -> himself and emperumAnAr; Or, since it is sound of multi-plural, it implies nAm -> us -> emperumAnAr and all those related to him and those related to them and so on, every one of them (All, together with emperumAnAr).

nAm pazhudhE agalum poruL en – As said in ‘poruL allAdha ennaip poruL Akki adimai koNdAy [thiruvAimozhi – 5.7.3] (You took me as your servant and made me create thiruvAimozhi, I who was a nothing, You made me understand my true nature), and in ‘ennaith thee manam keduththAy [thiruvAimozhi – 2.7.8]’ (You made me have the mind that does not have anything bad), ‘maruvith thozhum manamE thandhAy [thiruvAimozhi – 2.7.7]’ (You gave me the mind that would focus and do services to You), ‘aRiyAdhana aRiviththa aththA nee seydhana adiyEn aRiyEnE [thiruvAimozhi – 2.3.2]’ (You helped me as an AchAryan, and I cannot measure the level of your help), (so) instead of being thankful to you, is there is any purpose for us in moving away from you?

As maNavALa mAmunigaL said in ‘pAvaththAl yAn piRappEnElum ini endhai ethirAsan thAn piRakkum ennai uyppadhA [Arththi prabandham – 9]’ (~ even if I am born again due to my karma, my lord emperumAnAr would also be born at each such time to save me), since moving away would be lowly for you, and since you are taking us up like attaining the unattainable, other than accepting us as your shadow and keeping under your feet, other than keeping us to be dedicated only for you, is there any benefit in your leaving us – is what is conveyed here.

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

arutkum ahdhE pugal – there is no greatness in accepting those who do not have blemishes; it is great for your kindness when you accept those having blemishes;

rAman saying that he would accept even if it was rAvaNan (instead of vibhIshaNan who had come to surrender), shows the greatness of His kindness; seethA pirAtti who forgave and saved the servant women of rAvaNan– Her kindness is even greater.

Unlike the lowly ones like rAvaNan, I who do not have any one equal in lowliness was accepted by you – so the greatness of your kindness is the best.

So there is equivalence in my being the greatest in my sins and your being the greatest in your kindness; so why can’t these two be together?

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 47

Published by:

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

Full Series

<< previous (kURum samayangaL)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr said ‘madhiyiliyEn thERumpadi en manam pugundhAn’ (~ he entered the illiterate me for my upliftment); in this pAsuram, he thinks about emperumAnAr who advises to the people of the world about the stand of truth (thathvam), and creates interest in them for surrendering to emperumAn; since such emperumAnAr has specially taken him up, amudhanAr says that there is no equal to himself who has been taken up in this way by emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr said that emperumAnAr entered his mind and was shining and we bowed to him; in this pAsuram he says – emperumAnAr who helped the people of the world by teaching them the top most dharma, that is, to surrender to emperumAn who has made Himself present in the kOyil (SrIrangam) to whom everyone could surrender to, such emperumAnAr destroyed my sins, and settled in my heart day and night, with the thought that there is no place equal to this (my heart); after this, there is no one equal to me.

iRainjappadum paran eesan arangan enRu ivvulagaththu
aRam cheppum aNNal irAmAnusan en aru vinaiyin
thiRam cheRRu iRavum pagalum vidAdhu endhan sindhaiyuLLE
niRaindhu oppaRa irundhAn enakku Arum nigar illaiyE                47

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Word by word meaning (given by maNavALa mAmunigaL)

iRainja –  He whom everyone could surrender to
padum – as popularly said in vEdhAnthams
paran – who is the lord for everyone (sarvasmAthparan)
eesan – with ananthAzhAn (Adhi SEshan) etc., He came clearly as the supreme one
arangan enRu – and is lying down in kOyil (SrIrangam); that is, periya perumAL;
irAmAnusan – emperumAnAr,
aNNal – who is having the relationship with us such that he considers the joys and sorrows of us devotees as his,
aRam cheppum – advises about the true dharmam
ivvulagaththu – to this world which follows adharma (non-virtuous ways);
seRRu – he destroyed
en vinaiyin thiRam –  many clusters of my sins which have been accumulated which cannot be forgiven by anyone,
aru – and which are hard to remove by penances or amends,
and, as said in ‘allum nan pagalum idai veedinRi [thiruvAimozhi – 1.10.8]’ (through day and night, without any break),
pagalum iravum – without regard to day or night
vidAdhu – without any break / without leaving
endhan sindhaiyuLLE – inside my heart
irundhAn – and present
niRaindhu – as full
oppaRa – such that it could be said that there is no place equal to this;
enakku – for me who is the target of being taken up fully (by emperumAnAr)
Arum nigarillai – there is no equal.
thiRam – samUham – groups / clusters.

vyAkyAnam

iRainjappadum – As said in ‘samsArArNava magnAnAm vishayAthkrAntha chEthasAm vishNu pOdham vinAnAnyath kinchithasthi parAyaNam (~ those who have immersed in the big sea that is samsAram (material world), who are having the mind pulled by attractions towards everything of this world, there is no shelter other than emperumAn who is the boat that can save them),

and as said in ‘sarva lOka SaraNyAya rAghavAya mahAthmanE [vibhIshaNan in SrI rAmAyaNam]’ (~please inform rAman, that is, the one who can be surrendered to by everyone in the world),

and as said in ‘SaraNya: SaraNam sukruth’ (He is worshipped by everyone, He is the shelter, He thinks good for everyone);

and as said in ‘SaraNya: sarva lOkAnAm pithA mAthAcha mAdhava:’ (He is worshipped by everyone in all the worlds, he is the father, and mother, that is (because) He is the husband of pirAtti),

(thus it shows that He is worshipped by everyone who wishes for liberation),

and as said in ‘ezhuvAr vidai koLvAr een thuzhAyAnai, vazhuvA vagai ninaindhu vaigal thozhuvAr [mudhal thiruvanthAdhi – 26]’ ((not only by such people who wish for liberation but also by those who wish for wealth, etc.) some worship for wealth and go away; some worship for kaivalyam (getting liberation but enjoying own AthmA) and ask for permission to leave; some worship for getting emperumAn himself, to be with Him)), all these three types worship ranganAthan),

and as said in ‘muzhu Ezhulagukkum nAyakan [thiruvAimozhi – 6.4.11]’ (controls all the worlds),

in that way He is being surrendered to by all types of people, and is famous in this world for everyone;

paran – As said in ‘para:parANAm’ being the lord of all the lords;

eesansarvESvaran – who controls everything

arangan enRu – that it is periya perumAL who is in lying position along with ananthan (Adhi SEshan) etc., at kOyil (SrIrangam);

Or,

iRainjappadum – He whom everyone could surrender to

eesan – lord for everyone

eesan – as said in SthOthra rathnam ‘svAbhAvika anavadhika adhisaya eechidhruthvam nArAyaNathvayiramrushyathi vaidhika:ka:’(natural unending greatness that is your controlling of everyone, Oh nArAyaNa is there any vaidhika (follower of vEdhas) who does not accept this), He is the lord for everyone.

If asked who is the One having these greatness –

arangan – such lord is not being in some unreachable place; today He is being easily approachable and is present in the kOyil (SrIrangam), that is, thiruvarangach chelvanAr (SrI ranganAthan).

enRu – that He is of such nature, (says emperumAnAr)

ivvulagaththu  – In this world which goes behind adharma, people in this earth that creates darkness (ignorance about truth);

ARam cheppum – (emperumAnAr) divines the true dharma (that is SrI ranganAthan); Or, he says to the people that they surrender to such SrI ranganAthan, thus advising about escaping from this material world;

(OR),

Forms of SrIman nArAyaNan

Forms of SrIman nArAyaNan

1) iRainjappadum – If there is a trouble for the species of dhEvas, for them to go as a group along with brahmA and call Him; in order to hear their calls He is lying down on (Adhi SEshan) in the divine milky ocean, and He who is worshipped by them; thus this talks about vUyham.

2) paran – He is the head of immortals (nithyasUris), as said in ‘ayaRvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]; (this talks about the One in SrIvaikuNtam).

3) eesan – As said in ‘antha:pravishtaSSAsthA janAnAm’, to control/direct everyone He is present inside everyone; so this talks about his being an antharyAmi.

4) arangan – As said in ‘archchayas sarva sahishNu: archaka parAdheena akilAthma sthithi:’ (in the form of archai (deity) He tolerates all the sins, and is under control of archakar), being in such deities and (in SrIrangam) as the important one; thus this talks about his archAvathAram.

5) aRam -> dharmam – As said in ‘rAmOvigrahavAn dharma:’ (dharmam is in the form of rAman itself), and, ‘yEchavEdhavidhO viprA: yEcha adhyAthma vidhOjanA: | thEvadhanthi mahAthmAnam krishNam dharmam sanAthanam’  (vEdhas, and those who learned vEdhas, the mahAthmAs say that krishNan is the dharmam), thus aRam (dharmam) is about the vibhavam (incarnations), based on the words about SrI rAma and krishNa who are the foremost in His incarnations; (aRam refers to rAman, krishNan)

enRu – reading the aforementioned phrases together along with ‘ivvulagaththu cheppum’, it shows that nArAyaNan who is in these five categories, is the means and the goal to surrender to (as mentioned as available for everyone (including dhEvas, nithyasUris, etc,.)); (says emperumAnAr).

aNNal – as said in ‘sAvidhyAtha:tham janayathi thath SrEshtam janma’, (~AchAryan who gives us education gets us to have (second) birth which is the best), and, ‘gurur mAthA guru: pithA:’, (AchAryan is the mother and the father); through these instructions, emperumAnAr is all types of relatives, and is having the unbreakable relationship such that he considers their losses and gains as his own (so he acts to correct them, rejoice for them);

irAmAnusan – such emperumAnAr;

en aru vinaiyin thiRam cheRRu – As said in ‘ahamasmi aparAdhAnAm Alaya:’ (I am the abode of all mistakes), and, ‘amaryAdha: kshudhra: chalamathi:’ (list of my mistakes, like not having respect for vEdhas, wishing for lowly matters, unstable mind, etc.), and, ‘pApAnAm prathmOsmyaham’, (I am the foremost of sins), and ‘nanindhitham karma thadhasthi lOkE sahasrachO yan na mayA vyadhAyi [sthOthra rathnam – 25]’ (there are no sins in this world which I have not committed many times), and ‘ahamasmi aparAdha chakravarthi’ (I am at the center of the circle of all mistakes), and, ‘yAvachcha yachcha dhuritham sakalasyajanthO: thAvachcha thaththadhadhigam cha mamAsthi sathyam’, (all the sins committed by all the people in the world for how many ever times, sins above that level are truly present in me), the sins that were done by me without leaving anything, and which cannot be removed by experiencing its effects or by penances, such groups of my sins;  emperumAnAr destroyed them without trace as said in ‘vAnO maRi kadalO [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of riding waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into).  thiRam -> samUham (groups).

iravum pagalum vidAdhu – As said in ‘allum pagalum idai veedinRi [thiruvAimozhi – 1.10.8]’ (through day and night, without any break), – without break, whether day or night,

endhan sindhai uLLE – in my heart which had gone after other wishes and affections, which has now got emperumAnAr taking me up;

niRaindhu – not just in some superficial way (not like thottum thodAmalum as they say in thamizh), but with his auspicious qualities and his divine form, and with settling in, he entered in the  complete way; you see, like how sarvESvaran with his nature, form, and places/wealth is present without any limit having entered fully into the AthmA that is of tiny/atomic size, emperumAnAr also has entered fully in to amudhanAr’s very atomic (athi sUkshmam) heart without any limit;

oppu aRa irundhAn – emperumAnAr is present (in my heart), such that there is no equal to such affection of his; emperumAnAr is present in amudhanAr’s heart strongly well established.

enakku – to me who got emperumAnAr pursuing me,

Arum nigar illaiyE – how much ever great they may be, would not equal me.

As said in ‘avidhyAnthargathA: sarvE dhEhi samsaragOcharA:’ (~ immersed in ignorance in the material world and asking for other things), will such people equal me?

It is said ‘thruNIkrutha 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 grass/dust);

 

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

en sindhai uLLE niRaindhu oppu aRa irundhAn – in my mind which was the place for affections toward other things, he came and established himself with affection; not only he is present with affection and without any disgust, but he is present with his wish fulfilled; like there is no other goal for his incarnation than to get amudhanAr for himself.

niRaindhu irundhAn– without any place in my mind regarding emperumAn, emperumAnAr himself is fully present in my mind; whereas nammAzhvAr said ‘thirumAl vandhu en nenju niRaiyap pugundhAn [thiruvAimozhi – 10.8.1]’ (~without any space for thoughts about worldly things, emperumAn came and fully occupied my mind) where there is no place for AzhvAr for worldy matters, here for amudhanAr there is no place for emperumAn himself.

enakkArum nigar illaiemperumAnAr is unparalleled in giving his grace; I am unparalleled in receiving his grace.

– – – – –

Translation: raghurAm SrInivAsa dasan

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 – 46

Published by:

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

Full Series

<< previous (pEROnRu maRRillai)

Introduction (given by maNavALa mAmunigaL)

amudhanAr is thinking about emperumAnAr’s help, he loses himself to that, and is falling at his divine feet.

Introduction (given by piLLailOkam jIyar)

As said in the previous pAsuram, emperumAnAr who possess all the auspicious qualities had given himself fully to amudhanAr; thinking about this help, being grateful for that, he says that the other six philosophies of wrong conclusions that are having bad arguments, and they being philosophies just in their name/words – were destroyed by him, he who is knowledgeable in nammAzhvAr’s thamizh vEdham, who is having his fame spread in all the directions, that is emperumAnAr, who entered in to my mind and established strongly like a well set plant, I surrender to such emperumAnAr.

kURum samayangaL ARum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhi iliyEn
thERumpadi en manam pugundhAnaith thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE                                  46

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Word by word meaning (given by maNavALa mAmunigaL)

samayangaL ARum – The six external philosophies
kURum – that are as said in ‘viLambum ARu samayamum [thiruvAimozhi – 4.10.9]’;  if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words;
kulaiya –  (emperumAnAr debated against them) to be destroyed;
kuvalayaththE – in this world where each such philosophy was ruling in their own ways,
uNarndhOnai – emperumAnAr who has realized/having knowledge of
maRai – thiruvAimozhi that is thamizh vEdham
mARan paNiththa – divined by AzhvAr,
madhiyiliyEn – I who am not having knowledge
to see based on the pramANams and have faith in it,
thERumpadi – like said in previous pAsuram, to make me have faith in his divine feet as the means and destiny
pukundhAnai emperumAnAr graced his entry into
en – my
manam – heart;
and in these ways
guNAnai – he is having auspicious qualities
ERum – that are popular
thisai anaiththum  – in all the directions;
losing to this help of
irAmAnusanai – such emperumAnAr,
iRainjinam – we bow to him.

vyAkyAnam

kURum samayangaL ARum kulaiya – Thinking that the body itself is AthmA ((uLukyam) chAruvAkam), size/form of body itself as AthmA, momentary knowledge is AthmA ((sAkyam) baudhdham), there is only knowledge (yOgAchAran’s baudhdham), nothingness is the only thing (mAdhyamikan’s baudhdham), (adhvaitham ->) brahmam is of no qualities, not having any form,  it is the only existing (no AthmAs),  is without any place, does not have any consorts (thAyAr), all the qualities of the form are all imaginary, everything other than brahmam are false, (pAsupadham/Saivam ->) rudhran is the supreme one – in these ways of philosophies whose arguments are not based on pramANams, but were shouting out whatever came to each one’s imagination in many ways – such outside philosophies to be destroyed;

kuvalayaththE As said in ‘kalaukalau bhavishyandhi nArAyaNa parAyaNA: | kvachith kvachith mahA bhAgA: dhrAmidEshu cha bhUricha: || thAmraparNI nadhee yathra  kruthamAlA payasvinee – kAvEri cha mahA bhAgA: pratheecheecha mahAnadhee  [SrImath bhAgavatham]’ (~ many knowledgeable ones will be born here and there near the banks of rivers thAmrapaNi, kAvEri, vaigai) and, ‘jAyathE’ (usually this term is used for emperumAn; here it is used for nithyasUris with whose characteristics AzhvArs incarnated), to be celebrated in these ways, the world which is the place of incarnation of AzhvArs who got non-blemished knowledge; in kali yugam;

mARan paNiththa thiruvAimozhi having ‘uyarvaRa uyar nalam udaiyavan yavan, ayaRvaRum amarargaL athipathi [thiruvAimozhi – 1.1.1]’, and, ‘uLan sudar migu surudhiyuL [thiruvAimozhi – 1.1.7]’, and, ‘nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn [thiruvAimozhi – 4.10.1]’ (He created brahmA, dhEvas, worlds, etc.,), and, ‘nAdi neer vaNangum dheyvamum ummaiyum mun padaiththAn [thiruvAimozhi – 4.10.2]’ (~He created the demo gods that you pray to, and you as well), and, ‘agala killEn iRaiyum enRu alar mEl mangai uRai mArbA [thiruvAimozhi – 6.10.10]’ (~ Oh one having the chest in which thAyAr is always present, saying that she would never leave from there), and ‘avAvil anthAdhi ippaththu aRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (~ those who have understood this decad of thiruvAimozhi of a thousand pAsurams, are of greatness even while born in this material world),

Nammazhwar-2

as said by nammAzhvAr who is referred to in ‘mikka iRai nilaiyum, meyyAm uyir nilaiyum, thakka neRiyum, thadaiyAgith thokkiyalum, Uzh vinaiyum, vAzh vinaiyum, Odhum kurugaiyar kOn, yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’,

such thiruvAimozhi that explain clearly about artha panchakam (five aspects related to attaining the goal).

maRai uNarndhOnai – having clear understanding of such thiruvAimozhi and its full meanings; he having complete knowledge;

thisai anaiththum ERum guNanai – As said in ‘thikkuRRa keerththi irAmAnusanai [rAmAnusa nURRanthAdhi – 26]’, etc., and ‘pAshaNda dhrumashaNda dhAva dhahana: ‘ (won the other philosophies), etc.,  and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)),etc., having the greatness that is pervading in all the directions;

madhiyiliyEn thERumpadi en manam pukundhAnai – I who was not having the knowledge to understand the true inner meanings based on seeing the ways of pramANams, was having cold heart, and without any discerning mind;

in such mind of mine he entered and made me understand the aforementioned greatness of him; such established lord of mine,

irAmAnusanai – that is, emperumAnAr,

iRainjinamE – we bow to him losing to such help of him. amudhanAr is attracted to his qualities and bowing to his divine feet, you see!

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

The six philosophies are: bhaudhdham, chArvAkam, naiyAyikam, jainam, sAnkyam, and yOgam.

kulaiya uNarndhOnai – emperumAnAr understood the full meanings of thiruvAimozhi such that the six philosophies are destroyed.

kuvalayaththE  kURum samayangaL – the philosophies which are not qualified to be present in this world of true knowledge.

kuvalayaththE paNiththa – in this world that gives darkness (absence of true knowledge), emperumAnAr divined such that true greatness is shown.

kuvalayaththE uNarndhOnai – shows the rarity that emperumAnAr is the only one who understood thiruvAimozhi fully in this world.

en manam – Since it is the mind entered by emperumAnAr, amudhanAr is saying ‘en manam’ to note his relationship with such mind. amudhanAr

amudhanAr’s destiny is emperumAnAr’s divine feet; it seems emperumAnAr’s destiny is amudhanAr’s mind!

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 45

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

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<< previous (sollAr thamizh)

Introduction (given by maNavALa mAmunigaL)

In this way, among the people who were ignoring this, amudhanAr was being one among them, and is now thinking about how emperumAnAr accepted him without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and destiny, he is saying – the help of your highness cannot be explained using words.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he was sad about the state of the people who are avoiding due to ignorance; in this pAsuram – he was also one in such group of people, and emperumAnAr took him up without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and goal; thinking about this – if I start to celebrate his greatness, that itself would be beyond words, says amudhanAr.

peRonRu maRRillai nin charaN anRi appERaLiththaRku
ARonRum illai maRRach charaN anRi enRip poruLaith
thERumavarkkum enakkum unaithth thandha semmai sollAl
kURum paramanRu irAmAnusa meymmai kURidilE                      45

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusa – Oh udaiyavar!
nin charaN anRi – Other than the divine feet of your highness,
maRRup pERu onRillai – there is no other goal;
onRum illai enRu – That there is no
maRRu ARu – other means
achcharaN anRi – other than those divine feet
aLiththaRku – to give
appERu – that goal,
ipporuLai – is the meaning
thERumavarkkum – thought by those who think with faith due to true inner knowledge,
enakkum – and to me who did not have faith in it; – without seeing that difference between us,
unai thandha semmai – the way in which your highness gave yourself and graced (us),
meymmai kURidil – if truth is to be said,
sollAl kURum param anRu – to explain that using words is not being possible;

Can only experience it and get immersed in it – is the point.

vyAkyAnam

pERu onRu maRRillai nin charaN anRi – Since it is said in ‘AnandhO brahma’ [brahmam is Anandham (happiness) (is the one to reach as the goal)], and, ‘rasOvaisa:’ (that brahmam is the one to be enjoyed), etc., that, only sarvESvaran is the goal, and and as said in ‘AchArya dhEvO bhava:’ (Acharyan is emperumAn), ‘gururEva param brahma’ (your AchAryan is the brahmam), and sabari said ‘pAdha mUlam gamishyAmi  yAnaham paryachArisham’ (I am going to reach the AchAryan to whom I performed services), that, only sarvESvaran (who is none other than AchAryan) is to be surrendered to (goal);

based on what is said in ‘bhAthi na anyathra’, the quality of being an AchAryan is present fully in emperumAnAr (only), amudhanAr ascertains that only emperumAnAr’s divine feet is the goal.

pERu onRu maRRillai nin charaN anRi As said in ‘na gurOr aparasthrAthA’ (there is no one other than guru who can protect us),  for us who are in the state that it is only the divine feet of you who is our established lord, is the goal to be reached, there is no other benefit than those divine feet;

They who consider the first state as their goal, are those who do not know the difference of greatness between the first state explained in ‘brahmavEdha brahma iva bhavathi’ (learns about brahamam, and he becomes like brahmam),’sa EnAn brahma dhamayathi’ (AthmA goes and reach brahmam), and  ‘rasamhyEvAyam labhdhvAnandhee bhavathi’ (AthmA enjoys  brahma and attains Anandham), etc., and,  the final state explained in ‘gururEva param brahmam’ (guru is the brahmam), and, ‘upAyOpEya bhAvEna  thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), etc..

ALavandhAr’s words too are ‘athra parathra chApi nithyam yadheeya charaNau charaNam madheeyam’ (~ here and there, AchAryans’ divine feet is the means and goal). Based on the inclusion both the things (here, there)  for this person, it is clear that AchAryan’s divine feet is the only destiny.

ap pERu aLiththaRku aRu onRum illai maRRu achcharaN anRi –  As established in ‘upAyOpEya bhAvEna thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), and, AzhvAn said ‘rAmAnujasya charaNau SaraNam prapadhyE’ (it is emperumAnAr’s divine feet that is the means and goal),  to get that goal, there is no other means than those divine feet (of emperumAnAr).

Also, as said in ‘nagurOraparasthrAthA’, and ‘gurOranyam na bhAvayEth’, there is no other means;

For us who have gotten the opportunity of emperumAnAr’s divine feet, the one said in ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (reaching SrIvaikuNtam)), how much ever something may be distinguished/special, even paramapadham is not a destiny.

What is said in ‘bhajana sukam Ekasya vipulam’, such bhakthi yOgam is not a means; what is to be doubted is as said in ‘siddhir bhavathi vA nEthi samSayOchyutha sEvinAm’ (those who have surrendered to achyuthan’s divine feet would be having doubt whether they would get mOksham (achyuthan -> one who does not let us down!), surrendering to Him also is not a means;

aruLALap perumAL emperumAnAr too divined this in ‘vEdham oru nAngin utpodhindha meyp poruLum, kOdhil manu mudhal nUl kURuvadhum,  theedhil, charaNAgathy thandha than iRaivan thALE, araN Agum ennumadhu [gyAna sAram – 31]’.

In ‘kAlathrayEpi [yathirAja vimSathi 18]’, etc., jeeyar also divined this thought.

enRu ipporuLaith thERumavarkkum enakkumThis meaning that emperumAnAr’s divine feet is the means and destiny, is being understood with faith, without any doubt or change of mind, by those who have the true inner knowledge, as said in ‘na samSayasthu  thath bhaktha paricharyArathAthmanAm’ (there is no doubt about reaching goal for those who have surrendered to your devotees);  that is, for those like AzhvAn of unlimited greatness who are said in ‘vAchA yatheendhra [yathirAja vimSathi 3]’;

thERum -> having the faith;

kooresa

enakkumAs said in ‘vruthyA paSu: [yathirAja vimSathi 7]’ ((my) activities are like a cow (animal)),  for me too who is a sinner, and who does not have fully faith in this,

irAmAnusa  – Oh emperumAnAr,

unaith thandha semmai -> unnaith thandha semmai; Without seeing the difference in greatness between those knowledgable ones and me the ignorant one, when giving something instead of giving some thing possessed by you (unlike krishNan, who did that to dhuryOdhana for kurukshEthra), your highness have given to us yourself itself;

Like said in ‘Om ithyAthmAnam yunjeetha’ (saying Om, submit your AthmA to emperumAn), and, ‘svAthmanancha nivEdhayEth’ (~offer your AthmA to Him), while I am supposed to have given myself to you, this giving of yourself to us is upside down (adharOththara).  It became (upside down) as said in ‘lOkanAtha:purA bhUthvA sugreevam nAthamichchathi [SrI rAmAyaNam – kishkinthA kANdam] (rAman the lord for the world; sugreevan is the lord).

Like how perumAL gave Himself in the matter of thiruvadi (hanuman) as said in ‘Esha sarvasva bhUthOmE parishvangO hanUmatha:’ (rAman hugged hanuman (upon him saying that he has seen seethA pirAtti), for us also emperumAnAr too is doing that, you see!

amudhanAr is talking about the auspicious quality of Arjavam (sincerety/honesty) due to which emperumAnAr is able to do this.

meymmai kURidilE – To be true, if I start to talk about those qualities as is,

sollAl kURum param anRu  – It would be hard to say it as is, using the sound of words; it is not possible to describe using words; one could only experience and immerse in it.

 

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

unaith thandha semmai sollAl kURum param anRu – Unlike emperumAn who give Himself after one does Athma samarpaNam, it is wonderful that you are giving yourself for us, for everyone whether they know your greatness or not;  perumAL gave Himself to thiruvadi (hanuman) who helped Him; but you are giving your self even for me who has not done any help!

Whereas nammAzhvAr was able to say, “ARu enakku nin pAdhamE charaNAgath thandhozhindhAy unakkOr kaimmARu nAn onRilEn, enadhu Aviyum unadhE [thiruvAimozhi – 5.7.10]”, where he talks about the help of dheyvanAyakan emperumAn giving his divine feet, and he is perplexed to think of anything to do in return; amudhanAr is perplexed to even say that much.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 44

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

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<< previous (surakkum thiruvum uNarvum)

Introduction (given by maNavALa mAmunigaL)

Since no one turned up even after advising in this way, amudhanAr is in vain about their state. Due to the love that came in him because of emperumAnAr accepting him, he is looking at the worldly people and addressing them: say the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, without looking at their presence or absence of qualification, he  advised them about the most distinguished means, but they did not involve in it but were having doubt of what the true goal is; rAmAnujar has fully researched and understood the dhivya prabandhams that is full of good words of advice, which is matchless, distinguished, and includes iyal (prose), isai (poetry/songs), nAtakam (combination of iyal, isai; conversational), etc.,; and also he is well versed in the the four vEdhas, and in the unlimited materials of dharma SAsthram; and is worshiped by the noble ones – amudhanAr feels sad that the worldly people went away without learning the divine name rAmAnujar.

sollAr thamizh oru mUnRum surudhigaL nAngum ellai
illA aRa neRi yAvum therindhavan eNNarum seer
nallAr paravum irAmAnusan thirunAmam nambik
kallAr agaladiththOr edhu pERu enRu kAmipparE              44

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Word by word meaning (given by maNavALa mAmunigaL)

agalidaththOr – Those who are in this wide and huge world
kAmippar – love to know
pERu edhu enRu – what is the true goal; (but)
therindhavan – (emperumAnAr) who has researched every bit about,
sol Ar – (the prabandhams that are) brimming with wise words
oru ­– the matchless ones
mUnRu thamizhum – in thamizh that is of three categories of iyal (prose), isai (poetry/songs), nAtakam (conversational);
surudhikaL nAngum – and abut four vEdhas that are rig, etc.
ellai illA – and about limitless
aRa neRi yAvum – ones in the path of dharma,
seer –  (he having) auspicious qualities
eNNarum– which are impossible to completely count;
nallAr – all noble ones
paravum – praise him due to their overflowing love,
irAmAnusan thiru nAmam – being such divine name. emperumAnAr,
kallAr – (the worldly people) are not learning that name and follow
nambi – by having faith in the words I said.
Oh! what is this cruelty of their state, is his thought.
‘eNNarum seer’ can also be taken as adjective for the noble ones.
‘nambi’ – also taken as ‘interested’.

vyAkyAnam

agalidaththOr – This great earth that is called ananthA (huge which cannot be comprehended), and vipulA– the sentient who are living in this earth;

edhu pERu enRu kAmippar I could not tolerate their loss and so I went past the words of SAsthram that said ‘manthram yathnEna gopayEth’ (protect/nurture the manthram with great efforts (in specific posture/cleanliness, and so on)), and advised the the easiest and which can be recited easily as said in ‘gurOr nAma sadhA japEth’ (recite guru’s divine name at all times (easier to do than nurturing manthrams)) that goes with the true nature of AthmA of enjoying the taste of being subservient up to the devotees, that is the four-syllable divine name; but they, instead of following that, losing their sense, they look here are there for some thing to surrender to, and with that interest they spend their time in waste;  Oh! the cruelty of their prArabhdha karmA (effects of sins that have started to influence in this birth) has made them be like this – saying so, amudhanAr is sad for them

But those who teach dull minds would be kind and teach them again so that they would comprehend it; don’t you also have to do that?

As said in ‘yachcha kimchith jagathsarvam dhruSyathE SrUyathEbivA | antharbahiScha thathsarvam vyApya nArAyaNasthitha:’,  (~ Whatever small it may be that are heard and seen – emperumAn is present in all of them, is nArAyaNan), and ‘eN perukkannalaththu oN poruL eeRila, vaN pugazh nAraNan thiN kazhal sErE [thiruvAimozhi – 1.2.10]’, where it advised about the divine name through its greatness, he too is talking about this divine name through explaining its greatness :-

sollAr thamizh oru mUnRum – As said in ‘seerth thodai Ayiram [thiruvAimozhi – 1.2.11]’, and ‘SatakOpa vAngmayam [thiruvAimozhi – thaniyan]’ (filled with nammAzhvAr‘s divine words), it is filled with words that are soft/pleasing, and which show the meanings of the truth/existence – that is thiruvAimozhi;  ‘oru’ (one/great one/unique) goes with the word previous  to it (thamizh)  based on ‘kAkAkshi nyAyam’ (literal:  sideways look of a crow using its only working eye);  that is, in this world and in vEdhas there is nothing equal in greatness to it (thiruvAimozhi);

mUnRum’ – the limitless other three thousand prabandhams that can be considered as three supports for thiruvAimozhi;  in this way, all the dhivya prabandhams divined by the ten AzhvArs; Or, ‘oru mUnRu’ is about nammAzhvAr’s other prabandhams – thiruviruththam, thiruvAsiriyam, and periya thiruvanthAdhi;

Or, sollAr thamizh oru mUnRu having great words, unlimited, three types of thamizh based on iyal (prose), isai (poetry/song), and nAtakam (conversational)

surudhigaL nAngum – unlike those that are not referenced, which are temporary, and which depend on some other source, the vEdhas are being as said in ‘‘vAchAvirUpa nithyayA’,  that is they have been and will be there forever, not created by anyone, being the ultimate reference, and which cannot be looked through in books but instead as said in ‘svAdhyaya: adhyE thavya:’, (should recite vEdhas regularly) it is being taught by AchAryas, which are repeated and recited and in this way one is able to learn it, and having the names as said in ‘richa: yajU(g)mshi sAmAni thathaiva adharvaNAnicha’, and so being of four categories, that are vEdhas; and,

ellai illA aRa neRi – being the ones that give meanings to such vEdhas, being countless,  endless ways of dharma;

yAvum therindhavan He being ‘vEdha mArga prathishtApana AchArya ubhaya vEdhAnthAcharyar’ (went in the path shown by vEdhas, as AchAryan he established it, and is expert in both the vEdhAnthams (samskrutham, and dhivya prabandhams)), and so he has analyzed all of this word by word;

eNNarum seer – Since emperumAnAr is an incarnation of bhagavAn (pArthasArathy), as said for emperumAn in ‘sankyAthum naivasakyanthE guNA:’ he is also being of infinite number of auspicious qualities, and as said in ‘nathasya eeSEkaSchana, thasya nAma mahadhyaSa:’, (there is no controller of Him, no one greater than Him, his greatness cannot be reduced) – even if emperumAn‘s greatness could somehow be limited, emperumAnAr’s greatness cannot be limited, you see!

Or,eNNarum seer is – adjective for the word ‘nallOr’. Then, as said in yathirAja vimSathi ‘vAchAmagOchara mahAguNa dhEsikAgrya kUrAdhinAtha’, that is, it is about those whose auspicious qualities cannot be counted, those like kUraththAzhvAn, piLLAn, embAr, and more.

emperumanar_with_sishyasnallAr paravum irAmAnusan

nallAr paravum – As noble ones said, as in ‘jayathi sakala vidhyA vAhinee janma saila’,(emperumAnAr wins everyone, gives us all the education the world) etc., and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)), etc., and  ‘vAzhi ethirAsan´ (long live emperumAnAr), etc., those noble ones also praise him as the outlet of their love for him –

irAmAnusan thirunAmam such divine name of emperumAnAr;  this divine name called ‘rAmAnusan’ –

nambik kallAr –  the worldly ones went away without understanding his greatness, or having faith, and reciting the manthram that is his divine name of four syllables; even though mahArAjar (sugreevan) is a monkey, after proving to him (His strength and ability by arrows through the trees, etc), he gained faith in emperumAn; but these who are born as humans who can distinguish between truth and non-truth, even after I showed them the proof about emperumAnAr taking me up, they went away without having faith; oh what cruel is their misfortune! , saying so, amudhanAr is sad for them.

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

sollAr thamizh oru mUnRumSince it is mother tongue, and since it is the kind thamizh from AzhvArs, the three categories of thamizh is being mentioned before the four categories of samskrithm. thirumangai AzhAr too said ‘senthiRaththa thamizhOsai vada sol Agi [thirunedunthANdakam – 4]’, mentioning thamizh first.

isai thamizh – thiruvAmozhi that is said as ‘paNNAr pAdal [thiruvAimozhi – 10.7.5]’, periya thirumozhi, etc.

iyal thamizh –  poigai AzhvAr’s anthAdhi, etc.

nAtaka thamizh – which are in the form of conversation, like thiruppAvai, etc.

thiru nAmam nambik kallAr – Education is learning of the divine name. nammAzhvAr too said, ‘thirunAmach chol kaRRanamE [thiruviruththam – 64]’, and thoNdaradippodi AzhvAr said ‘nin nAmam kaRRa Avalippu [thirumAlai – 1]’.

– – – – –

Translation: raghurAm SrInivAsa dasan

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