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rAmAnusa nURRanthAdhi – 64

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

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Introduction (given by maNavALa mAmunigaL)

amudhanAr said ‘aRu samayach chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu’, talking about how emperumAnAr came here for winning the philosophies that did not accept vEdhas as authority – in the previous pAsuram;

in this pAsuram – due to the overflowing affection towards emperumAnAr, amudhanAr addresses those of other philosophies that don’t accept vEdhas or gives wrong meanings for vEdhas – the elephant that is irAmAnusa muni came to this world looking out for you and opposed you; your existence is now done with – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

amudhanAr said ‘aRu samayach chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu’, talking about how emperumAnAr came here for winning the philosophies that did not accept vEdhas as authority – in the previous pAsuram;

in this pAsuram – due to the overflowing affection towards emperumAnAr, amudhanAr addresses those of other philosophies that don’t accept vEdhas or gives wrong meanings for vEdhas – the elephant that is irAmAnusa muni came to this world holding the ruling stick looking out for you for punishing you; your existence is now done with from the root up – says amudhanAr.

paN tharu mAran pasum thamizh Anandham pAy madhamAy
viNdida engaL irAmAnusa muni vEzham meymmai
koNda nal vEdhak kozhum dhaNdam Endhik kuvalayaththE
maNdi vendhEnRadhu vAdhiyargAL ungaL vAzhvu aRRadhE          64

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Word by word meaning (given by maNavALa mAmunigaL)

engaL – he who we depend on
iramAnusa muni vEzham – that is, emperumAnAr like an elephant ,

due to thiruvAimozhi which can be said as ‘paNNAr pAdal’, which
mARan – AzhvAr
paN tharu – bestowed using his pAsurams
pasum thamizh – in beautiful thamizh language,
Anandham – (emperumAnAr’s) happiness
pAy – pouring out as
viNdida – fully developed
madhamAy – madness,
Endhi – (emperumAnAr) holding the
kozhun dhaNdam –beautiful stick, that is
nal vEdham – distinguished vEdham

as said in ‘vEdha nUl Odhugiradhu uNamai’ (what vEdhas say are true),
meymmai koNda – that is, having the truth due to saying what is the truth,
maNdi vandhu – he came pushing you all aside

for no one to stand in front of him
kuvalayaththE – in this world where you are ruling as if it is yours
EnRadhu – and opposed charging against you;
vAdhiyargAL – oh! you the debaters
ungaL – you, who were well grown with disciples and next levels of disciples
vAzhvu – your ‘good’ existence
aRRadhE –
has ended!

That is, the world got saved!

Can it be interpreted as ‘paNdu aru’ instead, to mean that it is existing from old ages, and is hard for others to get it? That would not be accurate because the focus is not on old times, but on the music of the pAsuram, so ‘paN tharu’ is apt.

vyAkyAnam

engaL irAmAnusa muni vEzham – “engaL irAmAnusan”, “em irAmAnusan”, “ennai ALa vandhu ippadiyil piRandhadhu”,  and so in many pAsurams amudhanAr has divined in this way –  this is due to his love towards the wonderful divine body of emperumAnAr, you see!

The elephant that is emperumAnAr who incarnated for us, unlike the worldly elephant that has got lowered sentience, this elephant is here to condemn those who try to propagate wrong meanings for vEdhas, and to enlighten them and put them in proper track of vEdhas, and to protect the amicable ones, and be one to meditate upon – this elephant is one having such flourishing of sentience/knowledge;

in this way for this elephant that is not material based, its knowledge also would be of that size;

describing emperumAnAr as an elephant is to show his ability to destroy the opponents, and for the ones protected by him to make them eligible for getting crowned.

paNdaru mARan pasum thamizh – that which is complete in all respects of grammar, style, construction, etc., for pAsuram, which is enjoyable for the ones who take it up; Or, even though for proper emphasis it cannot be split and considered as ‘paNdu aRu’ (instead of paN tharu), we can say that like how sarvESvaran Himself incarnated as vyAsar in each yuga-cycle [4 yugas] and gave vEdhas in good form, in each kali yugam, etc., among the cycles, sarvESvaran Himself incarnates as knowledgeable noble ones  and gives dhrAvida (thamizh) vEdhas to us – this is famous as said in brahma, bhArgava, pAdhma, etc., purANas;

so thiruvAimozhi which is eternal and not authored by a person, is hard for anyone to know and understand in their mind except for the devotees;

mARan is the original first divine name of nammAzhvAr.

pasum thamizh – constructed by him which is in pure thamizh language, that is thiruvAimozhi;

As ‘mARan paNiththa thamizh maRai’, and, ´eenRa mudhal thAy satakOpan’,  thiruvAimozhi that is connected to nammAzhvAr;

Anandham pAy madhamAy – From the sea that is SrIpathi (husband of SrI mahAlakshmi), the cloud that is AzhvAr,  sourced the water that is great kindness, and poured in on the hill that is periya mudhaliyAr (nAthamunigaL), and that kindness came down as water falls that are maNakkAl nambi, and uyyak koNdAr,  and reached the river that is the elder AchAryar ALavandhAr, and filled the lake that is emperumAnAr, and flowed freely through the pathways/canals that are the preceptors, and went to the paddies that are sentient beings of this material world, and protected them – so thiruvAimozhi is referred with joy as ‘kavi amudham’ (nectar that is poetry), and as ‘thoNdarkku amudhu uNNach chonmAlai’, and so it is nectar for everyone – the happiness that came out of thiruvAimozhi that is fully of joy, and so that nectar has gathered and is pouring out (from emperumAnAr) (like how for a mad elephant water would pour from its eyes);

{Translator’s note:  nammAzhvAr is also known as ‘parAnkuSar’, a meaning of which is that for debaters of other philosophies who were like mad elephants, he was like the stick that can control and remove that madness; there – he removed the madness; here – he created the sort of madness in emperumAnAr;  emperumAnAr used that stick to win the debaters of other philosophers; so the stick he used could be considered as nammAzhvAr himself! }

viNdida – and is fully developed, such that there is no barrier to it at any time and any place;

ramanujar_yaanai_vahanam_sriperumbuthuremperumAnAr the elephant, on the elephant vAhanam

meymmai koNda nal vEdhak kozhum dhaNdam Endhi – meymmai – truthfulness;

that is, as said in ‘vEdha nUl Odhuvadhu uNmai´ (what vEdham says is truth),  being truthful to the actuals; since it is having such truthfulness it is the ultimate authority  – such distinguished vEdham;  

vEdham that shows the supremacy of emperumAn in saying ‘sathyam gyAnam anantham brahma’. (so ‘nal’ (good) vEdham’).

And it is apt that vEdham is defined as ‘parAvara thathvAni yathAvathu vEdhayathi ithi vEdha:’ (shows the factual meanings correctly and clearly like a mirror).

The inner meaning for the adjective for vEdham as ‘meymmai koNda’ :- For the misunderstanding ‘rajjAvayam sarpa:’,  (rope as snake), only when we get the correct knowledge ‘iyam rajjurEva na sarpa:’ (this is rope only, not a snake), would we realize what it is; in the same way, for the eternal ignorance through the philosophies which derive own meanings and which dismiss or misinterpret vEdhas, vEdhas show the true meanings and clears the misunderstanding.

So, (emperumAnAr) uses the help of stick that is vEdham that is instrumental in winning the opposing debaters;

kozhu – greatness;

Or, even though what is mentioned now is samskrutha vEdham, it can also be taken together with the thamizh vEdham mentioned earlier. (that is, emperumAnAr using the stick that is thiruvAimozhi as well).

This phrase implies an ‘also’ here; so he not only just held the stick in his hand to correct them, but also affected them with the stick such that they got corrected;  for emperumAn to correct others He is always holding conch and disc as said in ‘sangodu chakkaram Endhum thadak kaiyan,  emperumAnAr is also holding in his hands the stick that is in the form of vEdham!

kuvalayaththE maNdi vandhu EnRadhu – in the places where you were ruling as if they are yours, from sEthu in south to the himAchal in the north, vEnkatAchala, yAdhavAchala, and, SAradhA peetam, etc., divine places, he argued and won the debaters who came to argue, and that is how he came against you;

vAdhiyargAL – Oh you who are attached to arguing for philosophies that ignore or misinterpret vEdhas!

ungaL vAzhvu aRRadhE – your well being of having grown big with disciples and next levels of disciples, has ended! As you were thinking of living and growing with disciples and next levels of disciples, all your philosophies have been lost;

jeeyar too divined this meaning in ‘sankara bhAskara yAdhava bhAttap prabhAkarar thangaL matham sAyvura vAdhiyar mAyguvar enRu chathu maRai vAzhndhidu nAL’ (the day when all the ill meaning philosophies like Sankara etc., were won and the four vEdhas lived well (that is emperumAnAr’s incarnation day of chiththirai thiruvAdhirai)).

The SlOkam ‘kaNAdha paripAdibhi:’, (about how other philosophies were won over by the words of yatheendhrar), and the SlOkam ‘gathAdhAthA gadhAnAm’,  are to be considered as the authoritative reference for this meaning.

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

It is ‘thamizh’, moreover ‘pasum thamizh’, and moreover ‘paN tharu pasum thamizh’, and more than anything it is ‘mARan paN tharu pasum thamizh’ – so it goes without saying that emperumAnAr would be so ecstatic upon immersing in thiruvAimozhi.

Unable to stay in, the experience of thiruvAimozhi comes out as joyous tears from emperumAnAr; comparing this to the madness water coming out of the eyes of an elephant.

By ‘engaL vEzham’, it shows emperumAnAr makes himself available to other SrIvaishNavas who enjoy thiruvAimozhi, that they could even hug him happily, while by ‘muni vEzham’ it shows that debaters of other philosophies cannot come near emperumAnAr;

By ‘vEdhak kozhum thaNdam’, (beautiful stick tha is vEdham), amudhanAr considers the ‘thirdhaNdam’ (three sticks/staff tied together as held by viSishtAdhvaitha saints) that emperumAnAr holds; they are the three vEdhas is the opinion of amudhanAr.

emperumAnAr immersed himself in the meanings of thiruvAimozhi, and based on that he got clear understanding of the vEdhas, and won the debaters using the words of those vEdhas.

– – – – –

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upadhEsa raththina mAlai – 10

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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pAsuram 10

kArththigaiyil rOhiNi nAL kANmin inRu kAsiniyIr
vAyththa pugazhp pANar vandhu udhippAl – AththiyargaL
anbudanE thAn amalanAdhipirAn kaRRadhar pin
nangudanE koNdAdum nAL                                                               10

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Word by word meaning

pANarthiruppANAzhvAr
vayththa – having apt  (porundhiya)
pugazh – glory, (pugazh)
vandhu udhippAl – because of his coming here and incarnating,
AththiyargaL – those having Arththi (interest/love)
anbudanE – would, with love
kaRRu – learn and practice
amalanAdhipirAn – the prabandham amalanAdhipirAn,
adhaRkup pin – and after that
koNdAdum – would celebrate
nangudanE – well
nAL – that the day is
inRu – today;
kAsiniyIr – Oh those on this earth!
kANmin – notice that it is
kArththikaiyil – the month of kArththikai
rOhiNi – and star day of rOhiNi.

vyAkyAnam

Now, since after the star day of kArththikai it is rOhiNi, and since the month of this AzhvAr is also of kArththikai, for that sequence, and since the day of rOhiNi in kArththikai month is when thiruppANAzhvAr incarnated, it is loved by those who accept the vEdhas (Asthika) and is celebrated, says maNavALa mAmunigaL.

kArththikaiyil rOhiNi nAL kAnmin inRu kAsiniyeer He advised to his mind in the previous pAsuram, and in this again he is advising to the common man of the world (loukikar), with the wish in his mind that they (we) would be agreeable and go along with him.

rOhiNi nALis the star day that krishNan incarnated. This AzhvAr is having his mind attracted to that krishNan, “kOvalanAi veNNai uNda vAyan en uLLam kavarndhAnai [amalanAdhipirAn – 10]” (as a cowherd, ‘mouth person’ having the butter he ate;  one who stole my heart..). So, his star day also became that itself.

Not only that, thirukkOttiyUr nambi from whom the meanings of charama slOkam started to spread, also incarnated in rOhiNi star day in the month of vaikAsi (vaisAkha). As is said of him ‘uRiyil veNNaiyOdu iyaluNda oruvanaip pOl avadhariththAr’ (incarnated like one who along with butter from the sling, ate the iyal (prabandham?) as well), so (since all three are related to krishNan), this is of muppuri (all three auspicious events happening in similar fashion).

When is this triple special day?

inRu kANmin it is today, see this, you all!

Not some other day, like said in ‘ayam mAsa:’ (ayOdhyA kANtam 3-4), it is today!

He (maNavALa mAmunigaL) is having extreme love, that even though it (incarnation?) was in the past, he is saying it as present day.  Like one would show huge stash of money, he is showing it as if it is in the front, saying, see this (day)!

kAsiniyeer – showing it not for one or two persons, but like said in ‘yadhi kaschin mumukshu: syAth’ (if there is any mumukshu present..), due to his love, he is preaching to the whole country.

Would you not explain the reason for this day’s greatness?

He replies: vAyththa pugazhp pANar vandhu udhippAl (due to incarnation of thiruppANAzhvAr who is having apt glory) – vAyththa pugazh is – glory that matches the svarUpam (nature); that is, having the humbleness that is required to match being naturally subservient, is present in him as part of his birth (in fifth varNam), and so (emperumAn) making srI lOka sAranga muni carry AzhvAr by head as his vAhanam (vehicle/carrier), and accepted AzhvAr – having such glory.

It is said – ‘pAriyalum pugazh pAN perumAL [rAmAnusa nURRanthAdhi – 11]’ (~ his glory and auspicious quality have spread in the world, such thiruppANAzhvAr).

pANar vandhu udhippAl – Similar to what is said in ‘Ethath sAma gAyan nAsthE [thaiththiriya upanishath – bruguvalli – 10) (he is reciting/singing sAma vEdham) which is the action of mukthas (those in parama padham), here AzhvAr is doing the services with his pAN type songs to periya perumAL; and doing that is his identity.

thiruppANAzhvAr-uraiyUr-Nov-2015-BharathwajthiruppANAzhvAr at uRaiyUr during his yearly star day (thirunakshathram day)!

vandhu udhippAl (periya perumAL) is ‘aNdarkOn aNi arangan [amalanAdhipirAn – 10]’ (~ king of the mukthas, and is here the beautiful ranganAthan), so for singing about Him, one of them from there has incarnated here, so it seems;

So it is said ‘AththiyargaL koNdAdum nAL’ (day that is celebrated by those who believe/accept the vEdhas etc.) – those people are – like lOka sAranga mahAmuni, they cherish periya perumAL who is in the archA form (statue) and whose truth can be understood (pramEya bhUthar), and cherish the best in pramANam (reference) amalanAdhipirAn which is in beautiful/pure thamizh which was created because of knowing Him, which is the prabandham of thiruppANAzhvAr, be well versed in it, and respect thiruppANAzhvAr who remembers his humble status , avoid what is seen in him just on the outside, but be with limitless love towards the AzhvAr, be in this AzhvAr’s feet like said in ‘pAttinAl kaNdu vAzhum pANar thAL paravinOmE [amalanAdihpirAn thaniyan]’;

anbudanE thAn amalanAdhipirAn kaRRadhar pinAs said about thiruppANAzhvAr in ‘seeriya nAn maRaich chemporuL senthamizhAl aLiththa [rAmAnusa nURRanthAdhi – 11]’, he gave the essence of the four vEdhas in virtuous thamizh, that is praNavam (Om) having three letters (a, u, ma) by placing those as first letter of the first three pAsurams (amalanAdhipirAn, uvandha uLLaththanAi, mandhi pAi), and he sang about emperumAn who is talked about by that praNavam when standing under the vimAnam (roof of sanctum sanctorum) that stands for praNavam, and was immersed in Him singing about starting from His divine feet up to His divine head – thinking of all of these glories of AzhvAr, learn in proper way of letting AchAryan recite and repeat after him; after that –

nangudanE koNdAdum nAL – they would be trustful of such pramANams, be Asthikas, be motivated by its instructions, think about them as helpful for the well-being, and celebrate that day (of AzhvAr’s incarnation).

So maNavALa mAmunigaL says (to us) – you too be Asthika, and trust my words, and establish these in your mind.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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