SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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
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.
pUngamalath thEn adhi pAy vayal – surrounded by fields in which honey from beautiful lotus flowers flow into like water for irrigation,
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 mannum – like 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;
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.
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Translation: raghurAm SrInivAsa dasan
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