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rAmAnusa nURRanthAdhi – 6

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pAsuram 6 

Introduction (given by maNavALa mAmunigaL)

In previous pAsuram, he said ‘paththi Eyndha iyalvu idhu enRu, inakkuRRam kANa killAr’ [5] (they would not know to find faults in the prabandham, seeing that this prabandham came out of devotion). Now, checking himself whether he possesses such devotion, since it is not there enough towards what matters (emperumAnAr), he censures himself for starting to praise (emperumAnAr).

Introduction (given by piLLai lOkam jIyar) 

In previous pAsuram, he said that if people of ill knowledge found faults then their words would be ornaments for him; in this pAsuram he thinks, look at me – I somehow gave some explanation about the faults found by those in the previous pAsuram, in reality there is no devotion / love from my side that would be fit for emperumAnAr’s greatness, who is famous in all (both) the worlds; even then I was happy to start praising emperumAnAr (through the prabandham); what a grand act I attempted doing! “mahyam namOsthu kavayE nirapathra pAya” [sthOthra rathnam – 7] (obeisance to me who is shamelessly trying to praise … perumAn, when brahmA et al could not successfully complete the praising of His unlimited greatness) said ALavandhAr.

iyalum poruLum isaiyath thoduththu In kavigaL anbal
mayal koNdu vAzhththum irAmAnusanai madhiyin
maiyAl payilum kavigaLil paththi illAdha en pAvi nenjAl
muyalginRanan avan than perum kIrththi mozhindhidavE    – 6

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Word by word meaning (given by maNavALa mAmunigaL) 

een kavigaL – distinguished poets
mayal koNdu – lose their state
anbAl – due to love
vAzhththum – and praise
irAmAnusanaiemperumAnAr,
iyalum – by words (formation)
poruLum – and meaning
isaiyath thoduththu – that are matched together;
muyalginRanan – (but I am) trying,
en – (using) my
pAvi nenjAl – mind of bad qualities/karmas
paththi illAdha – which does not have (their level of) devotion (towards emperumAnAr)
kavigaLil – (and towards) poems
payilum – developed (by them),
madhi inmaiyAl – (and) due to my foolishness
mozhindhida – (I am trying) to talk about
avan than – his (emperumAnAr’s)
perum kIrthi – limitless glory.

Or,
payilum kavigaLil – through my creation of poems,
mozhindhida muyalginRanan – trying to praise his names;
pAvi nenjAl
– along with my mind of arrogance/ignorance.

vyAkyAnam

iyalum – the sound
poruLum – and the meaning(and along with them the rhythm of it)
isaiya – all these to be congruent
thoduththu – formed (thoduththu – like soft flowers are put together in to a garland), without any deficit to the correct words and meanings
een – (poets who) created (incarnated) the prabandham
kavigaL – (poets) – ‘vAcha yathIndhra! manasA vapushA cha yushmath; pAdhAravindha yugaLam bhajathAm gurUNAm’ [maNavALa mAmunigaL’s yathirAja vimsathi-3] (wish to have the mind that is always thinking of the divine feet of preceptors like kUraththAzhvAn, thirukurugaip pirAN piLLan..) – such poets.
een kavigaL – distinguished poets
anbAl – because of their intense love
mayal koNdu – lost their state (became mad); doing strange loving things which a person who is aware of knowledge would not do; due to maturity of knowledge, their love intensifies and they behave as if they have lost their knowledge;

vAzhththum – ((they) sing pallANdu);
jayati sakala vidhyA vAhinee janma shaila: jani patha parivriththi shrAntha vishrAnthi shAkhee nikhila kumathi mAyA sharvaree bAla sUrya: nigama jaladhi veLA pUrNa chandrO yathIndhraha: [vEdhAnthachAriAr’s yathirAja sapthathi – 28] – (he teaches us knowledge about how to cross the births; he is the comforting shadow in the hot path that is this birth; the young rays of sun to the darkness the mAyAvAdhis, who have lost their mind; he is the full moon that acts on the sea that is the vEdhas)
– such are the ways they praise/sing pallANdu to emperumAnAr.

Also as:
vAzhi ethirAsan vAzhi ethirAsan
vAzhi ethirAsan ena vAzhththuvAr – vAzhi ena
vAzhththuvAr vAzhi ena vAzhththuvAr thALiNaiyil
thAzhththuvAr viNNOr thalai” [maNavALa mAmunigaL’s Arththi prabandham – 1],
(~ those in srIvakuntam would bow their head to the feet of those who sing pallANdu (long live) to those who sing pallANdu to those who always sing pallANdu to yathirAja);

“aRu samayach chediyadhanai adi aRuththAn vAzhiyE’ [Arththi prabandham – 31], and such vAzhith thirunAmams;
vAzhiyarO, thakkOr paravum … mukkOl pidiththa muni’ [iyal sARRu] such mangaLAsAsanam to emperumAnAr by such great ones.

rAmAnusanai – such rAmAnujan

madhi inmaiyAl – As said in ‘agnyOyam Athma guNalesa vivarjithascha’ [maNavALa mAminigaL’s yathirAja vimsathi-20], due to not having knowledge about his auspicious qualities,

payilum(poets/poems) that talk completely about (his greatness)
kavigaLil – in such pAsurams, or, with such poets who sang such pAsurams

kooresa
paththi illAdha – not having any bhakthi (devotion), whether based on knowledge or faith (in such poems or poets);
pAvi nenjAlwith my mind that is not pure; even if there is no gyAna, bhakthi, etc., if the mind is at least pure, then it would be possible to develop those; but my mind is impure such that it is always going the wrong ways; such is my mind..
avan than his; he sings (later in this prabandham) ‘adaiyAr kamalaththu alar magaL kELvan kai Azhi ennum, padaiyOdu nAnthakamum padar thaNdum oN sArnga villum, pudaiyAr puri sankamum indhap pUthalam kAppadharkku enRu .. rAmAnusa muni Ayina innilaththE’ (emperumAn’s conch etc., became emperumAnAr here to save this world) [33];   others sang “AnRa thamizh maRaigaL Ayiramum … vaLarththa idhath thAi irAmAnusan” [thiruvAimozhi thaniyan]; as celebrated by himself and other AchAryas;
perum kIrththi – his great fame would match his great stature; “shrIrangesha jayadhvajO vijayathE rAmAnujOyam muni:” [kUraththAzhvAn (and others) dhAtI panchakam -1],   ‘Eyndha perum kIrthi’, ‘eN thisaiyum Eththum ethirAsan’ – his fame is such a wealth;
mozhindhidavE – (trying to say about such greatness) – with my mind which does not have gyAna bhakthi, I am trying to do vAchA kainkaryam by creating this grantham, and dedicate it;
muyalginRanan – being enthusiastic about doing that. As said in:
“dhik asuchim avinItham nirbhayam mAm alajjam
paramapurusha yO aham yOgivarya agragaNyai:
viDhi siva sanakAdhyai:  dhyAthum athyantha dhUram
thava parijana bhAvam kAmayE kAmavruththa:” [ALavandhAr’s sthOthra rathnam]
(it is despicable that I who am impure, immodest, audacious, impudent, and self-willed, wish to be the servant of You the supreme purusha whom even the best of yOgis like sanathkumAra, brahmA, and siva are not able to conceive in their minds {translation taken from http://www.ibiblio.org/sripedia/oppiliappan/archives/nov08/msg00130.html  on Aug 30, 2015}).

amudhanAr wonders what an attempt he is making to say in words the greatness of emperumAnAr. It is thus showing his naichya anusandhAnam (considering oneself as very lowly/inferior).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’.

Those words that make the mind cherish and enjoy – such are the ones created by the great ones; Money is making others sing (in praise of the king, etc.); but here in the case of devotees of emperumAnAr, it is their devotion that makes them sing praises.

Their love made the AzhvArs sing about emperuAn; they did not lose their state that much – they were able to sing a thousand pAsurams (avAvilandhAdhigaLAl AyiramthiruvAimozhi 10-10-11); but here, those like kUraththAzhvan start to sing about emperumAnAr but due to their devotion they are not able to complete it; they start with praises, but end up singing pallANdu to emperumAnAr.

Such is the trouble that their love creates!

perum kIrthi mozhindhida – isn’t it my ignorance to try to use words to sing about emperumAnAr whose fame is beyond words! Due to their bhakthi causing them to lose their state, they start singing pallANdu to him; due to my ignorant mind, I am only trying to use the words to praise him (instead of doing pallANdu to him).

In earlier pAsuram he said ‘pEr iyal nenjE’, praising it; now he is saying ‘pAvi nenju’. There he compared his mind to those other people who do not follow rAmAnujar, so his mind seemed a better place; now when comparing to such devotees as kUraththAzhvan who lose their mind to emperumAnAr, his own mind is considered as ignorant.

Thus he is doing naichya anusandhAnam.

– – – – –

Translation: raghurAm srInivAsa dAsan

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rAmAnusa nURRanthAdhi – 5

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 5

avathArikai (introduction)

(maNavALa mAmunigaL’s introduction) – Thus explaining about emperumAnAr accepting him under his lotus feet fully, as he started to recite his names as he had planned earlier, and increased his desire in doing so, he thought about some of the learned people who only look at the mistakes in the formation of the poetry, he wanted to avoid backing out from reciting due to such people, and convinces himself to continue reciting his names.

(piLLai lOkam jIyar’s introduction) – In the previous pAsuram he happily sang that emperumAnAr accepted him under his lotus feet out of his own mercy; in this one, encouraged by the desire towards emperumAnAr, he wanted to sing about his qualities, he thinks that if those who find only faults would say wrong things about this then such words would be ornaments for him, and that those who understand the beauty of his affection would see the goodness of the prabandham.

enakku uRRa selvam irAmAnusan enRu isaiyagillA
manakkuRRa mAndhar pazhikkil pugazh, avan manniya sIr
thankkuRRa anbar avan thirunAmangaL saRRum en pA
inakkuRRam kANagillAr paththi Eyndha iyalvidhu enRE   – 5
 

pAsuram

Word by word meaning (given by maNavALa mAmunigaL)
mAndhar – people (who)
manakkuRRam – having faults in their mind
isaiyagillA – (who are) not accepting/thinking that
irAmAnusan enRu – emperumAnAr is
selvam – the wealth
enakku – for us
uRRa – as per our nature,
pazhikkil – (if they) faulted (the prabandham / its grammar)
pugazh – it is a praise only;
uRRa anbar – those, befitting their greatness, having devotion towards,
avan – his (emperumAnAr’s)
manniya sIr thanakku – ever present auspicious qualities,
kANagillAr – would not look at
kuRRam – the defects, (since they know that)
en – my
pA inam – collection of poetry (chandhas)
chARRum – that recites
avan – his
thirunAmangaL – divine names
iyalvu idhu enRu – is developed
paththiyEyndha – based on devotion.
(alternatively)
paththi Eyntha iyal idhenRu – words combined by devotion

Due to their affection towards emperumAnAr, due to my devotion, and due to the pAsuram saying emperumAnAr’s names, they would not focus on the defects in the prabandham.

vyAkyAnam

enakkuRRa selvam – What is the true wealth? Unlike the wealth described in : “sarIra pathanAvadhi prabhu nishEvaNa ApAdhanAth, abhindhana dhananjaya prasamadham dhanam dhandhanam” [vEdhAntharchariAr’s vairAgya panchakam-5] (Wealth obtained by serving the rich till one’s body falls on the ground, is the wealth that will quell one’s hunger but causes sorrows) – that is, the wealth that is not to be had by us, which is a sharp object that destroys the true nature of AthmA, and which would not stay with us at all times, is not the appropriate wealth for us. The next two lines of the above slOkam is described as the desired wealth: “dhananjaya vivardhanam dhanam udhUda gOvardhanam, susAdhanam abAdhanam sumanasam samArAdhanam” [vairAgya panchakam-5] (The wealth that made Arjuna fulfilled, that wealth which made it possible to lift gOvardhana, which is the ever-present means, and that wealth which fills the good minds with joy is the real good wealth);  ‘dhananjaya syandhana bhushaNam dhanam’ [vairAgya panchakam -4] [(the black one) which was the ornament of the chariot of arjunan] is the wealth;

‘dhanam madhIyam thava pAdha pankajam’ [ALavandhAr’s sthOthra rathnam -30] (your divine feet is my most desired treasure) “asthy mE hasthi-sailAgrE vasthu paithAmaham dhanam” [vairAgya panchakam 6] (grandfather (brahma) has given me the wealth, which is the one who lives atop the hasthi mountain (dhEvapperumAL who incarnated from the fire of yAgam of brahma)). {here vEdhAnthAchAriar uses the word ‘grandfather’, to imply that such wealth automatically comes to him, the grandchild (by law)) }.

From the above steps, as one would reach the charama parvam (final stage), is the wealth that is AchAryan (emperumAnAr) – this is the inner meaning on discussion of wealth. ‘gururEva param dhanam’ [48, Chapter 4 – guru paddhathi – of – prapanna pArijAtham – by nadAdhUr ammAL] (Only guru is the wealth] Thus implying that this wealth is higher than bhagavan; after coming to this stage, one would not consider perumAn as wealth; only the AchAryan would be the true-to-the-nature and established wealth.

irAmAnusan enRuthe wealth that is rAmAnujar. As said by maNavALa mAmunigaL, “thandhai nal thAi thAram thanaiyar perunchelvam enRanakku nIyE ethirAsA”  [Arththi prabandham -3] (father, good mother, spouse, children, big wealth for me are only you, yathirAja!), who have decided that emperumAnAr is everything for us;  and as said in “thruNIkrutha virinchAdhi nirankusa vibhUthaya: rAmAnuja padhAmbhOja samAsrayaNa sAlina: “ [prArththanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet would ignore all the words (of leelA vibhUthi) as a grass/dust), that is, who have decided that other things/riches are lower than a grass/dust, and have concluded that we shall be only praising the qualities of rAmAnujar;

isaiyagillA manakkuRRa mAndhar – those well learned people who have poor minds because of not considering such things as above regarding rAmAnujar, (and even those who are only in prathama parvam of going to perumAn only)

pazhikkil – (if they find faults); if they would not understand the good qualities, but would always be identifying (as) faults; as said in “vidhyAnyA silpanaipuNam” (knowledge other than about emperumAn is useless), they use useless arguments, and are based on their show of knowledge of doing poetry; those who are lost in mAyavAdha philosophy; ‘param bhAvam ajAnantha:’ (bhagavath gIthA) (they are not going to understand that I have incarnated here), due to the curtain of agyAna surrounding them; they are ‘mAndhar’ – people; also implies here as being ‘mAndhi’ – immersed in thamO guNam (laziness), (lack of bhagavath knowledge); (pArthasArathy emperumAn came as emperumAnAr, so He (emperumAnAr) was talking about people not surrendering to him (emperumAnAr).

pazhikkil pugazh – The fault they find is that amudhaAr has forgotten about the karmas that are done for other benefits, like said in (swarga kamO yajEtha) (do yagyas for achieving heaven), or other benefits like wealth; if their words are analysed, as krishNan said in gIthA, these people think that such benefits mentioned in sAsthram are the only benefits, and they do not look beyond, and so they would not know me, and so they would not reach me.

So when they fault based on their affinity towards activities that beget other lowly benefits, their faulting would be praise for us; those who are always doing good karmas, pure in body and mind, and those who have gained knowledge of nature of Athma, are still not comparable to someone who has said ‘saraNam’ to me, says krishNa.

One cannot achieve much by bhakthi yOgam, or gyAnam (knowledge), but can reach me by doing saraNAgathi, says krishNa. Now for those who strongly hold on to His divine feet, there would always be a doubt whether they would get Him – since he is independent, and cannot be forced. (svathanthranai upAyamAgap paRRina pOdhirE ipprasangam thAn uLLadhu – srI vachana bhUshaNam 407);

Unlike the above, for those who have taken devotees’ divine feet as the way to reach Him, there would not be any doubt of achieving that. So, if those who do not understand this would fault me, then that would be a praise for me.

They do not understand the meaning of “gyAnam anuttAnam ivai nanRAgavE udaiyan Ana guruvai adaindhakkAl mAnilaththIr thEnAr kamalath thirumAmagaL kozhunan thanE vaikuntham tharum” [upadEsa raththinamAlai 61] (~if one reaches the AchAryan who is knowledgeable and practices the same, then, dear people, thAyAr’s husband would automatically give you srIvaikuNtam);

nor do they understand the meaning of “uyya ninaivu uNdAgil umgurukkaL tham padhaththE vaiyum anbu thannai indha mAnilaththIr, mei uraikkEn pai aravil mAyan paramapadham ungaLukkAm kai ilangu nellikkani” [upadEsa raththinamAlai 62] (if you have the thoughts of surviving (from here), place your love towards your AchAryan, dear people of this world; am telling the truth that (then) paramapadham would be yours as sure as like having a fruit in your palm.) and since they find fault in such matters, their words would be a praise only.

The same meaning is also provided in ‘nIchai: krutha sthuthi: nindhA | nindhA sruthir bhi sthutha’, and “alagai mulai suvaiththArkku anbar adikku anbar thilatham enath thirivAr thammai, ulagar pazhi thURRRil thudhiyAgum [gyAna sAram 39].”

(Now he talks about those devoted to rAmAnujar)

avan manniya sIr thanakku uRRa anbar:

bhagavad_ramanuja_2011_mayavan(emperumAnAr) who incarnated to remove the pAshaNdar, etc., and other philosophies like chAruvaga, buddhism, Jainism; also was the garuda for the snake that is mAyAvadha (adhvaitha). He is the ‘thraividhya chUdAmaNi:” – the central stone of those who have learned all three vEdhas; and ultimately, the winner and protector like a dhvaja sthambam of srIrangam(n).

manniya sIr thanakku ever present qualities (of emperumAnAr); “svakIya pApa vimOchanE saktha: thvam” [yathirAja vimsathi 17 by maNavALa mAmunigaL] ((yathirajA!) you have got the power to rid us from the pApams); such auspicious qualities.

uRRa anbar – the mahAthmAs who possess the devotion that is suitable for their qualities and knowledge.

avan thirunAmgangaL sARRum en pA inak kuRRamas I was pushed by my bhakthi and encouraged to write the prabandham, they would not find fault in my words;

kANa killArthey do not have the smarts (to find fault) (as they have used up their smarts for seeing the good qualities); also their nature is to consider faults as qualities; unlike those narrow minded who fault him that he is not following the prescribed ways for achieving other benefits;

this is because,

paththi Eyndha iyalvu idhu enRu(they see that ) it is based on devotion (to emperumAnAr) that I am coming up with the words for the prabandham.

– – –

Translation: raghuram srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 4

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pAsuram 4

avathArikai (introduction)

(maNavALa mAmunigaL’s introduction) Even as you praised the mind, would there not be some problem to your devotion (nishtai) because of mind going back to old ways due to their lasting impressions of bad deeds (dhur vAsanai)? amudhanAr replies – there would not be any such problem to me who has been accepted by emperumAnAr due to his own mercy. (In the previous pAsuram I wondered how this happened, but not to imply that it is due to my own efforts).

(piLLai lOkam jIyar’s introduction) In the earlier three pAsurams as the mind was praised, it might seem that emperumAnAr’s divine feet was attained using one’s own efforts; would that be apt for our nature / sath sampradhAyam? Or, even if it was attained by emperumAnAr’s grace, how would you be sure that your mind would not move away from it later? To this, amudhanAr replies as this pAsuram.

ennaip puviyil oru poruL Akki maruL surandha
munnaip pazhavinai vEr aRuththu Uzhi mudhalvanaiyE
pannap paNiththa irAmAnusan paran pAdhamum en
chennith tharikka vaiththAn enakku Edhum chidhaivu illaiyE – 4

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Word by word meaning (given by maNavALa mAmunigaL)

Uzhi – For all the things (sentient and non-sentient) present during the time of annihilation
mudhalvanaiyE – the sarvEshwaran who is the cause of such things
panna – for everyone (who are eligible to follow vEdhAntham), to analyse and distinguish emperumAn and follow Him
paNiththa – (emperumAnAr) provided such knowledge through srI bHAshyam
paran – regarded as above everyone (including Iswaran as emperumAnAr showed Him to us)
irAmAnusanemperumAnAr
ennai – me who is a nobody / insignificant entity
puviyil – in this world
oru poruL Akki – made me to be somebody (oru vasthuvAmpadi paNNi)
vEr aRuththu – (and) removed without trace
munnaip pazha vinai – all eternally existing old karmas
maruL surandha – generated by the lack of knowledge (avidhyA);
en chennith tharikka vaiththAn – (he) graced in my head
pAdhamum – his divine feet as well (implies emperumAn’s divine feet as well)
(so)
enakku Edhum sidhaivu illai – there is no trouble for my achievement (of having surrendered to emperumAnAr’s divine feet along with my mind).
(or)
paran pAdhamum en chennith tharikka vaiththAn – Here paran can be taken as perumAn, so in addition to his divine feet, emperumAnAr made amudhanAr’s head to be set at perumAn’s divine feet as well.

vyAkyAnam (given by piLLai lOkam jIyar)

ennai – me; who, before this time, was like ‘na namEyam’ (rAvaNan said: I will not fall at His feet (even though I know fully well the greatness of srI rAman)); was like – ‘asannEva sa bhavathi asadhbrahmEthi vEdha chEth’ [thaiththirIyOpanishath] – was as if non-existent when not having knowledge of emperumAn; like in ‘poruL allAdha ennai’ [thiruvAimozhi 5.7.3] (I was not significant/existing).

puviyil – in this world that feeds ignorance – iruL tharumA gyAlam [upadhEsa raththina mAlai – 72]

oru poruL Akki – As said in ‘asthi brahmEthi chEdhvEdha – santhamEnam thathO vidhu:’, made me somebody. ‘poruL Akki adimai koNdAi’ [thiruvAimozhi 5.7.3] (made me something and engaged me in your service). oru – Not just some body, but made me the most distinguished among the most learned (of brahmam). (AzhwAr said ‘poruL Akki’ only, indicating prathama parvam; amudhanAr said ‘oru pOrul Akki’ indicating charama parvam).

maruL surandha munnaip pazhavinai – (a long explanation for this is given by piLLai lOkam jIyar, perhaps to encourage us to develop disliking towards the samsAram) As said in ‘samsAra sAgaram gOram anantha klEsa bhAjanam [jithanthE sthotram 4]; (life here that is connected to non-sentient things, karmA, kAma, krOdha, etc., is like an ocean that is endless and deep in sorrows, its effects on us, and so on), and where we do not know how to get out of it (dhik bhramam), incessant pouring of sadness (dhukka varshini), puthra, dhAra, gruha, kshEthra’ (children, spouse, house, land, etc., which are also under the influence of the samsAram) are like mruga thrshNikA (a deer would keep going forward thinking that it sees water afar – mirage); lures us into thinking that this is all pleasant and desirable; and due to karmAs based on eternal mistakes of kruthya akaraNa (doing prohibited acts), akruthya karaNa (not doing ordered acts), bhagavatha apachAram (doing mistakes on matters related to emperumAn), bhAgavatha apachAram (doing mistakes related to His devotees), and more such mistakes, such lowly earth in which we commit these mistakes; karmas: anAdhi (eternally) avidhyA (ignorant,) karma (we do undesirable things) vAsanA (and keep influenced by such earlier misdeeds) ruchI (and develop taste for repeating them); so we get into the loop of having relation to this prakruthi, and do karmas of good and bad deeds;

vEr aRuththu – vEr – root of a tree; if that is left out when cutting the tree, it might flourish back up; so (emperumAnAr) removed all my karmAs like cutting all the way from the root. ‘nIr numadhu enRu ivai vEr mudhal mAiththu[thiruvAimozhi 1.2.3] (destroy ahankAram mamakAram including roots)

The following match: munnaip pazha vinai vEr aRuththusarva dharmAn parithyajya (part of gIthA charama slOkam) – purambu uNdAna paRRukkaLai adaiya vAsanaiyOdE vidugaiyum (mumukshuppadi – dhvaya prakaraNam – 1).

Uzhi mudhalvanaiyE sarvEshwaran whose sanklapam (~vow) is the cause of all sentient and non-sentients – (Uzhi mudhal) upAdhAna kAraNam; (Uzhi mudhalvan) nimiththa kAraNam; and sahakAri are implied in this phrase. ‘kAraNam thu dhyEya:‘ [chAndhOgya upanishadh] – (meditate of the one who is the root cause of everything) – such perumAn. The ‘E’ in mudhalvanaiyE implies that He is the only one of such characteristics (anya yOga vyavachchEdham). Similar to ‘nArayaNanE namakkE’ [thiruppAvai 1], ‘mAm Ekam charaNam vraja’, ‘mAmEvayE prapadhyanthE’, ‘thamEva chAdhyam’, ‘thvamEva upAya bhUthO mE bhava’, ‘ARu enakku nin pAdhamE charaNagath thandhu ozhindhAi’ [thiruvAimozhi 5.7.10] ((only)your feet is the (only) way), etc.

The following match: Uzhi mudhalvanaiyE panna mAm Ekam saraNam vraja (2nd part of gIthA charama slOkam) – emperumAnaiyE thanjam enRu paRRugaiyum (mumukshuppadi – dhvaya prakaraNam – 1)

srIbhAshyakAraremperumAnAr getting the name of srI bhAshyakArar

pannap paNiththa – Combining with previous phrase, this says that srI bhAshyakArar showed that it is only emperumAn who is the root cause of everything – without athivyApthi – that is, emperumAnAr clearly showed the definition of emperumAn as specified by the vEdhas, brahma sUthram; rAmanujar provided such srI bhAshyam and gItha bhAshyam for everyone to love, enjoy, and distinguish emperumAn from others.

irAmAnusan – emperumAnAr. ‘sadhAchArya mUla: manthra rathna: [dhvayOpanishad] (AchAryan who gave the manthram that talks about emperumAn), is my paran – perumAn’; ‘yasmAth thadh upadhEshtAsau thasmAdh guru tharO guru:’ (who teaches us about bhagavAn is higher than that bhagavAn) [mahAbhAratham]; such emperumAnAr made me surrender to bhagavAn who is the source of the creation of worlds.

paran pAdhamum en chennith tharikka emperumAnAr made me bear(tharikka) his feet in my head; He is saying ‘paran pAdham’ (perumAn’s foot), since he is considering ‘gururEva param brahma’ (guru himself is the god), and so considering emperumAnAr as his god; or, emperumAnAr made sarvEswaran’s feet to be held in my head.

vaiththAn – emperumAnAr by himself made this help for me (nirhEthukam). He helped me get this boon that matches my true nature (of subservience). nammAzhvAr too said in thiruvAimozhi 2.9.1, ‘emmA vIttu .. semmA pAdha parputh thalai sErththu … amma adiyEn vENduvadu IdhE’ (~ I request your feet in my head)

This being the case,

enakkEdhum sidhaivu illaiyE – being the receiver of such grace by emperumAnAr due to his own mercy, there would be no harm for my current state.

amudhanAr has been repeatedly raving in each pAsuram about divine feet, ‘charaNAravindham’, ‘kamala padhangaL’, ‘pAdham’, ‘adi’. Just because he has got excess buttermilk would someone keep providing him rice prasAdham?, asks piLLai lOkam jIyar; there are only two feet of emperumAnAr, but he is asking for feet in each pAsuram, just due to his eagerness towards emperumAnAr.

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

srI bhAshyam’s four adhyAyams (~chapters) contain the following three: Uzhi mudhalvan; Uzhi mudhalvanayE; Uzhi mudhalvanaiyE panna. Instead of ‘mudhalinaiyE’ he says ‘mudhalvanaiyE’ to imply emperumAn is sentient – as emperumAn said ‘shall become many things’ for creating everything, which does not go with a non-sentient; So, ‘being the cause of it’ is applicable for brahmam – this is said in ‘samanvaya adhyAyam’ of srI bhAshyam.

‘panna’ – to meditate/understand/upAsanam of only the mudhalvan is established, so brahmam not being affected by any shortcomings that others might say – this is what is explained in 2nd adhyAyam – avirOdhAdhyAyam. Also since ‘panni’ is to distinguish and understand brahmam, it implies brahmam as the means to be meditated upon, that is explained in 3rd adhyAyam, sAdhanAdhyAyam of srI bhAshyam; now, panni also implies reaching, that is reaching the brahmam, so it also implies 4th adhyAyam, palAdhyAyam of srI bhAshyam.

My holding emperumAnAr’s feet in my head is not by seeing his divine characteristics, but because it is the use of my being, says amudhanAr.

Like how the earlier preceptors AzhwAr, ALavandhAr, and such others got paran’s divine feet in their divine head, due to the grace of emperumAnAr amudhanAr also got the divine feet in his divine head.

aruLALap perumAL emperumAnAr also sang after experiencing it, ‘maruLAm iruL Oda maththagaththu than thAL, aruLAlE vaiththa avar [gyAna sAram 36] (after removing my ignorance, he due to his grace, kept his feet (in my head)).

tharikka – it seems he did not want to remove the feet that was placed on the head, so kept it for a long time.

emperumAnAr_thiruvadi_to_a_dumbemperumAnAr showing his divine feet as the destiny to a dumb

tharikka vaiththAn – (it is always the owner who would be restless until he gets his property); emperumAnAr due to his compassion towards me could not wait to keep his feet in my head; for him to relax (for him to tharikka) from that, he kept his feet on my head; if emperumAnAr’s compassion becomes overwhelming for himself, it seems he would look for some devotee’s head to keep it on and save him. At this point one must see the vyAkyAnam of thirunedunthANdakam – 1, ‘thaLir puraiyum thiruvadi en thalai mElavE’ – “after touching his (thirumangai AzhvAr’s) head, His feet became alive and budding; before that it was like dry leaves”.

Or, another meaning is – after reforming me, emperumAnAr wanted me to avoid going to other places and go to old ways, so he kept me under his feet. Here too, an interesting vyAkyAnam in eedu for thiruvAimozhi 9.8.8, ‘aruL seidhu adiyEnaip poruL Akk un pon adi keezh puga vaippAi’, is “the position/place to keep those who are reformed seems to be under the divine feet”.

sidhaivu illaiyE – since emperumAnAr by himself accepted me, there is no going back from my current state; only if I had tried would there have been such a problem.

– – – – –

Translation: raghuram srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 3

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 3

avathArikai (Introduction)

(maNavALa mAmunigaL‘s introduction) – For removing my connection with samsAris (prAkruthar – materialistic persons), and for the favour of connecting me with the divine feet of those who have the connection with the divine feet of those who have connection with the divine feet of emperumAnAr, adiyen am falling at your feet, says amudhanAr to his mind.

(piLLai lOkam jIyar‘s introduction) – In previous pAsuram, his mind was immersed in the auspicious quality of emperumAnAr, and not only that, as his mind continued to enjoy that, it started loving so much and it connected him to the divine feet of the devotees. For this help, I don’t have anything to give back to the mind, so I am falling at his (mind’s) feet, says amudhanAr.

pEr iyal nenjE adi paNindhEn unnaip pEyp piRavip
pUriyarOduLLa chuRRam pularththip poruvarum sIr
Ariyan semmai irAmAnusa munikku anbu seyyum
sIriya pEr udaiyAr adikkIzh ennaich chErththadharkkE    – 3

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Word-by-word meaning – (provided by maNavALa mAmunigaL)

pEr iyal nenjE – Oh mind! having big ways of kindness,
uLLa suRRam pularththi – (for) removing my connection with (people)
pEy piRavi – (who are) bad by nature
pUriyarodu uLLa – and who are having bad qualities like ahankAra/mamakAra,
ennaich chErththadharkku – and for the biggest help of connecting me to
adikkIzh – at the divine feet of
sIriya pEr udaiyAr – people having reached that goal of
anbu seyyum – doing bhakthi towards
irAmAnusa munikkuemperumAnAr (who)
poruvarum sIr – possesses incomparable good qualities
Ariyan – and who knows very well all the sAsthras
semmai – and who is having sincerity in adjusting himself to be able to take care of his sishyas without looking at their differing qualities,
unnai adi paNindhEn – (O mind!) I fall on your feet.

vyAkyAnam (provided by piLLai lOkam jIyar)

pEriyal nenjE – Oh mind, having big ways of kindness; first having immersed in emperumAnAr’s qualities, with so much love, just based on my connection with you, you have the ways of connecting me up to emperumAnAr’s devotees, says to his mind.

pEyp piRavip pUriyarOdu uLLa suRRam pularththi – removing without any trace my connection with those bad people who are like asuras; similar to periyAzhwAr saying in thiruppallANdu – 3, ‘kuAzh AL pattu ninRIrgaLai engaL kuzhuvinil pugudhal ottOm’.

pEyp piRavi – birth of people with bad attitudes; bad in nature by birth;

pUriyar – such bad people (who consider us to be bad due to our devotion)

poruvarum sIr – (emperumAnAr) having auspicious qualities that cannot be compared to anything since there is nothing equivalent.

Ariyan – (emperumAnAr) well versed in all the sAsthras; being an AchAryan to all the devotees of this world and for thiruvEnkatam udaiyAn. jIyar too said in upadhEsa raththina mAlai – than Ariyanukku – using the word Aryan to imply AchAryan.

chemmai – (emperumAnAr) conducted himself as how he determined in his mind and also advised others (thus having alignment of mind, speech, and bodily actions – karaNa thrayam);

irAmAnusa munikku – muni – deeply thinks about wellness of others; emperumAnAr who deeply thinks about the reason for his incarnation; kku – towards such emperumAnAr

anbu cheyyum sIriya pEr udaiyAr – with their mind that extremely loves emperumAnAr, and with the clear conclusion in their mind that that love is what defines them – such devotees like AzhwAn;

kooresaAzhwAn and mudhaliyANdAn surrendering to swAmi

adikkIzh – to their divine feet (of such devotees of emperumAnAr)

ennaich chErththadharkkE – by making such divine feet of devotees to be ornaments in my head; for setting me to understand charama parva nishtai (last frontier of subservience) which I was ignorant of earlier; whereas it was me who should have advised it (mind), it connected me (purushakAram) to the divine feet of such devotees, thanks amudhanAr.

If I analyse what I could do to the mind in return for such a grand favour…

adi paNindhEn unnai – got your (mind) divine feet as support; fell on your (mind) feet; (as there is not equivalent I could do in return)

As jIyar prayed for devotion towards devotees like kUraththAzhwan, thirukkurugaip pirAn piLLAn, et al, (vAcha yathIndhra! manasA vapushA cha yushmath ..), amudhanAr’s mind has already first showed him the divine feet of the devotees of rAmAnujar.

{ AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr swami has written a wonderful vyAkyAnam/description text for rAmAnusa nURRanthadhi titled ‘amudha virundhu’. A few lines from that are provided here. }

mana Eva manushyANAm kAraNam bandha mOkshayO: ­ – it is the (make up of the) mind that is the cause of being tied here or of mOksham (release).

In this pAsuram he does not use the word ‘my’ when referring to the mind (unlike in the earlier two pAsurams) – because of the magnanimity shown by his mind towards him, he is treating it as a separate entity and falling at its feet.

adi paNindhEn unnaiAzhwArs have sung about mind, either praising it when connecting to emperumAn, or sometimes their mind would leave them to be immersed in emperumAn; so AzhwArs would resort to birds etc., for connecting them to emperumAnAr and they would fall of such creatures’ feet; but here amudhanAr’s mind helped him reach (the devotees), and amudhanAr is falling at the feet of the mind itself, which none of the Azhwars seem to have done. AzhwArs hugged their mind and praised it, but here amudhanAr is falling at its divine feet – isn’t it apt to fall at the feet of those who helped us get connection with the devotees?

pEi piRavi – birth (people) that does not approach emperumAn is referred to as pEi piRavi.

poruvarum sIr – why is there no comparison to emperumAnAr’s qualities that save us? In case of perumAn, due to his independent nature (swAthanthriyam) his qualities like kindness would not be in currency; in case of pirAtti she has to channel it through perumAn; but in case of emperumAnAr, he can directly and fully show his mercy on us. Isn’t he uththArka AchAryar!

semmai – sincerity/honesty in having mind, speech, and action to be aligned; not only for self, but also making sure of this alignment in those who surrendered to him and not letting them deviate from this.

– – – – –

Translation: raghuram srInivAsa dhAsan

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