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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 17

November 22, 2015 Published by: raghuram

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

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pAsuram 17

Introduction (given by maNavALa mAmunigaL)

Like so after hearing about emperumAnAr’s kind help, even if one surrenders to such subject, what to do if one becomes unstable due to the connection of experiencing happiness and sorrow? Having friendly connection with thirumangai AzhvAr, and who is our master, that is emperumAnAr, those who have surrendered to him would not become disturbed by such influences, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the series of previous pAsurams since it was about emperumAnAr with his connection with AzhvArs, as one gets the taste of samAsrayaNam after hearing about emperumAnAr’s kind help, and surrender to such subject, what could be done if one is disturbed in mind due to the life’s sorrows and happiness? thirumangai AzhvAr who gave us dhivya prabandham regarding paththarAvi (perumAL) at thirukkaNNamangai dhivya dhEsam, to whom emperumAnAr is very dear, those who surrender to such emperumAnAr would not get disturbed by the effects of delights and sorrows, says amudhanAr.

thirumangai AzhvAr and his dear emperumAnar

muniyAr thuyarangaL mundhilum inbangaL moiththidinum
kaniyAr manam kaNNamgangai ninRAnaik kalai paravum
thani yAnaiyaith thaN thamizh seydha neelan thanakku ulagil
iniyAnai engaL irAmAnusanai vandhu eidhinarE 17

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Word by word meaning (given by maNavALa mAmunigaL)

kalai – by all the sAsthras
paravum – worshipped;
thani Anaiyai – like a matchless strong elephant, and the smartness/hauteur due to that
kaNNa mangaiyuL ninRAnai – that is the emperumAn blessing us standing in thirukkaNNamangai
– as thirumangai AzhvAr said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10]”
thaN – (cool/comfortable) since the above is of great matter, all the distress would be removed when reciting it
thamizh seydha – which he kindly gave us in thamizh,
neelan thanakku – to such thirumangai AzhvAr;
ulagil iniyAnai – being beloved to such AzhvAr, in this world;
engaL – our master
irAmAnusanai – that is, emperumAnAr,
vandhu eidhinar – came and surrendered (to such master)
thuyarangaL – sorrows
thuyarangaL mundhilum – even if sorrows came competing with each other in excess,
muniyAr – they would not be vexed that these came;
inbangaL – pleasant and happy occurrences
moiththidinum – all came crowding as if this is their only work;
manam kaniyAr – would not think in their mind about them as ripe fruit (that everything has come together nicely).

So the point is, you too do not fear thinking about the pleasantness and disturbances.

vyAkyAnam

kalai paravum – As said in “sarvE vEdhA yath padham Amananthi [katOpanishath 2.15] (the bhagavAn that all the vEdhas are reciting..)”, and in “vEdhAksharANi yAvanthi pathithAni dhvijAthibi: | thAvanthi harinAmAni kIrththithAni na samsaya: || vEdhE rAmAyaNE puNyE bhArathE bharatharshaba | Adhau madhyE thathAnthEcha vishNus sarvathra gIyathE [srImadh bhAgavatham 6.16.44 / mahAbhAratham – bhavishyath 132.95]”, (The chanting of the letters of vEdhas by the brAhmins is the chanting of His names / vishNu is sung in all the parts like in the beginning, middle and end of vEdhas, srI rAmAyaNam, and bhAratham, Oh best of bharatha race”), he is worshipped by all sruthi smruthi ithihAsa purANas;

thani yAnaiyai – As said in “dhyAvA pruthivI janayan dhEva Eka:” (He is only one who creates the heavens and earth), and in “sayaschAyam purushE, yaschAsAvAdhithyE, sa Eka:” (He who is in a man is the same as in the sun), and in “dhivyOdhEva EkO nArAyaNa:”(there is only one divine dhEva, that is nArAyaNan),

with none like Him, like a wild elephant, with its majesty;

kaNNamangaiyuL ninRAnai – As said in “muththin thiraL kOvaiyaip paththarAviyai niththilath thoththinai, arumbin alarai adiyEn manaththu Asaiyai amudham podhiyum suvaik karumbinaik kaniyaich chenRu nAdik kaNNamangaiyuL kaNdu koNdEnE [thirumangai AzhvAr’s periya thirumozhi 7.10.1]”(I have got the one who is like a collection of pearls that tempt us to make garland (prApyam – goal), he is the life of devotees, pearls kept in groups (prApakam, used as a means when in need), he is like a flower bud and blossomed (like yuvAkumara:), my heart’s desire, sugar cane grown by pouring nectar (which may be considered as hard to eat (have) so…), is also like an easily eatable fruit, in thirukkaNNamangai), – about paththarAvip perumAL who is gracing thirukkaNNamangai showing how enjoyable he is that can be experienced by everyone;

thaN thamizh seydha – As said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10]” (~ thirumangai Azhvar is saying to thirukkaNNamangaip perumAn: if you wish to, you too can learn the meaning of this prabandham/padhigam (these 10 pAsurams on you)), – can understand the gravity of venerability of emperumAn’s nature, form, qualities, and wealth (svarUpa, rUpa, guNa, vibhUthi), when one recites it (the prabandham) , as it would break the difficulties, and remove all the distress, that is, which he (thirumangai AzhvAr) gave us as dhramidOpanishath (thamizh), in the form of prabandham and blessed us (prabandheekariththu aruLina / ப்ரபந்தீகரித்தருளின);

neelan thanakku – to such thirumangai AzhvAr; AzhvAr himself said “kaNNamangaiyuL kaNdu koNdEn enRu kAdhalAl kaliyan urai seydha vaNNa oN thamizh [periya thirumozhi 7.10.10]” (~ I said that I got him in kaNNamangai, which is out of my love; that is me kaliyan; and I said this in the colourful and beautiful language of thamizh);

ulagil iniyAnai – in this world, for all the devotees, he (emperumAnAr) is the most loved; (including for thirumangai AzhvAr).

maNavALa mAmunigaL as divining in thirukkaNNamangai

jIyar too divined “parakAla mukhAbja mithram [yathirAja vimsathi – 3] (~ emperumAnAr is like a sun to the lotus that is the face of parakAlan (thirumangai AzhvAr); which blossoms when seeing emperumAnAr)”. (Because emperumAnAr carried out the wishes of AzhvAr (who built compound walls), by administering the temple)

engaL irAmAnusanai – like he did for me, he has divined his incarnation to save everyone; to such emperumAnAr..

vandhu eidhinarE – (they came and attained). As said in “srImAn Avira bhUthbhUmau rAmAnuja dhivAkara:” they understood his excellence and came (back) and joined him standing in queue.

muniyAr thuyarangaL mundhilum – when sorrows come competing with each other to reach first and surround such people, they wouldn’t feel sad, thinking Oh why have these come.

inbangaL moyththidinum kaniyAr manam – (like bees fly around their food), even if lots of happiness, as if those happiness do not have any thing else to do but be with them, would surround such people, they would not feel elated about them considering them as obtaining ripe fruits like happiness; gIthAchAryan said too, “na prakrushyEth priyam prApya nOdhvijEth prApya cha apriyam [bhagavath gIthA – 5.20]” ((one whose mind is steadfastly fixed on brahmam) – neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant); and abhiyukththar (vEdhAnthachAryar) too said “mathana kathanai: naklishyanthE yathIsvara samsrayA: [yathirAja sapthathi]” (those who have reached emperumAnAr would not worry about good and bad things].

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

Happiness and sadness come and go, it is good that the karma is getting reduced, why get excited or become sad – is what emperumAnAr’s devotees think and stay firm.

bhagavath gIthA says that one should learn the truth about AthmA from thathva gyAnis (learned and practicing ones who understand the truth about chith (sentient), achith (non-sentient), and Iswaran (emperumAn)), and should try to attain that state, get rid of the illiteracy of thinking of the body as the Athma, stay firm in the comfort of reality of AthmA, and so not get excited or become sad about matters related to the unstable things of the world;

those who surrendered to emperumAnAr also learned the above truth from gyAnis, and so are focussed only on emperumAnAr’s divine feet and do not get excited or become sad about other things;

emperumAn is like a proud elephant; but it is such that every one can see and enjoy; such emperumAn wanted to get deeper into the meanings of thirumangai AzhvAr’s prabandham and tried to understand its meanings; periyavAchchAn piLLai’s vyAkyAnam says as AzhvAr saying to emperuman: “if you are interested, then you are going to have to be my sishya and enrich your learning – such is the weight of the core matter of this prabandham”.

‘vandhu’ eidhinar -> amudhanAr says devotees ‘came’ and joined emperumAnAr, instead of saying ‘went’ and joined, because he is always with emperumAnAr. (also, people had forgotten about the truth and their traditional ways and had gone away; now after realizing it due to emperumAnAr, ‘came’ (back) and joined him).

neelan was always seeing emperumAn at kaNNamangai to his eyes’ content, and was happy when was being with Him, and sad when was separated from Him; so he was not sad/happy related to material things; emperumAnAr also was immersed in that neelan’s beautiful thamizh, and became dear to him; the sishyAs who depend on emperumAnAr are immersed in being servants of emperumAnAr.

– – – – – – –

Translation: raghurAm srInivAsa dasan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 16

November 12, 2015 Published by: raghuram

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

Full Series

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pAsuram 16

Introduction (given by maNavALa mAmunigaL)

Being pleased after thinking about the benefits he received (emperumAnAr’s grace), he wants all to become devoted (to emperumAnAr) in the same way, and for that he talks about emperumAnAr’s graceful help to this world, emperumAnAr who is the target of ANdAL’s grace, ANdAL who is the desire of emperumAn.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he celebrated emperumAnAr through his devotion to periyAzhvAr; in this pAsuram he talks about that AzhvAr’s daughter ANdAL’s natural compassion which emperumAnAr is living with, and his (emperumAnAr’s) nature being of extreme generosity, due to which he is constantly deliberating about giving paramapadham to everyone; when all of the ways of vEdhas were lost, and when kali (its ill effects) was spread everywhere and was ruling the world, he came from the other world to this soil and saved everyone, he is such a beloved one; and he (amudhanAr) wants everyone to be involved in that person, so he is explaining about the help of emperumAnAr.

thAzhvu onRu illA maRai thAzhndhu thala muzhudhum kaliyE
ALginRa nAL vandhu aLiththavan kANmin arangar mauli
sUzhginRa mAlaiyaich chUdik koduththavaL thol aruLAl
vAzhginRa vaLLal irAmAnusan ennum mAmuniyE 16

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Word by word meaning (given by maNavALa mAmunigaL)

arangar – periya perumAL’s
mauli sUzhginRa malaiyai – garland worn on the thirumudi (divine head)
sUdik koduththavaL – wore that in her hair, made it fragrant, and gave Him; such glory; such ANdAL’s
thol aruLAl – her natural kindness as his water source for growing;
vAzhginRa vaLLal – (he) lives due to that; he is extremely generous
mAmuni ennum – distinguished muni (deliberates)
irAmAnusan – that is emperumAnAr;
Since it is eternal, not created by anyone, significant beyond what is seen (prathyaksham), or inferred (anumAnam), and existing as truth by itself …
oru thAzhvilla maRai – that is, vEdham that is not deficient, in being its own reference,
thAzhndhu – due to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden,
thala muzhudhum – in all of the earth
kali – kali yuga
ALginRa nAL – was ruling, during that time,
vandhu – (he) came (to this world) as requested (by emperumAn)
aLiththavan kANmin – see the one who redeemed that vEdha, and protected the world;
Implication is, like me shouldn’t you too live relating only to him (emperumAnAr) and to nothing else.

vyAkyAnam

arangar mauli – referring to periya perumAL who is in kOyil (srIrangam) in divine rest, since he is the one having divine rest in srIvillipuththUr as vadaperum kOyil udaiyAn; for such swAmi’s divine head;

sUzhginRa mAlaiyai – flower garland that can be used for decorating {, or, that can be decorated by emperumAn}

sUdik koduththavaL – in her divine hair, as can be referred as ‘thAzh kuzhalAL’, first she decorated herself with that garland, and then removed it for presenting to the swAmi. As this happened, she was named ‘sUdik koduththavaL’ (~one who wore and then gave), and then that itself became her identity (her name is not mentioned in this pAsuram); like also said in ‘sUdik koduththa sudark kodiyE [thiruppAvai thaniyan]’.

sUdik koduththavaL with koyil aNNar

thol aruLAl – As said in “udhathi parama vyOmnOr-vismruthya mAdhrusa-rakshaNa-kshamamithi dhiyA bhUya:srIranga dhAmani mOdhasE [srI parAsara bhattar’s guNa rathna gOsam – 56]” (You spurned both the place of samudhra rAjan (your father) and parama padham (your husband’s place), and you have come to srIrangam for us) (this is said towards srIdhEvi nAchiAr, but applies to bhUmA dhEvi (ANdAL) as well) {maNavALa mAmunigaL also said “vaikuntha vAn bhOgam thannai igazhndhu, AzhvAr thirumagaLArAi [upadhEsa rathinamAlai – 22] (~spurned the comforts of srI vaikuntam and was born as divine daughter of AzhvAr)},

and in “anugraha mayIm vandhE nithayam agyAtha nigrahAm [vEdhAnthAcharyar’s yathirAja sapthathi – 2]” (~thAyAr is full of blessings, and is incapable of taking any punitive action),
so, as she is the mother for all in these worlds, due to that motherly relationship, she is naturally merciful.

vAzhginRa – by her mercy only, you see, is his well-being. When emperumAnAr performed charaNAgathy (surrendering), when azhagiya maNavALan had given sERththi (together) with srI ranga nAyakiAr in her sannidhi, he started with ‘bhagavan nArAyaNAbhi mathAnu rUpa [gadhya thrayam]’, it is famous that he performed prapaththi at Her divine feet first to begin with.

vaLLal – in this way, through Her he performed prapaththi to Him, and got the benefit, and he gave that benefit to everyone in this world – such a great generous one. jIyar also divined about this beauty by saying “kAlathrayEpi karaNathraya nirmitha athi pApakriyasya saraNam bhagavath kshamaiva | sA cha thvayaiva kamalA ramaNErththithA yath, kshEmassa Eva hi yathIndhra! bhavathsrithAnAm [yathirAja vimsathi – 18]” (~rAmAnuja! for the sins one performed using the three faculties – mind, body, and speech, it is srIranganAthan who is present in srIrangam the only refuge during all three times of the day; in fact, it is the prayer of dhEvarIr through gadhya thrayam to aranganAthan during the divine day of panguni uthram that is our protection; this is our only protection.)

enRum mAmuni – as he is this much generous, he is always deeply deliberating about the protection of his devotees.

irAmAnusan – that is, emperumAnAr.

thAzhvu onRu illA maRai – vEdham not having any deficiency is about – bramam (mistaking one for other); pramAdham (forgetful); vipralambam (contradictions), etc.; purushapraNIthathvam (being created by someone); svaprAmANyE anya sApEkshathvam (having to refer to something else as source); anithyathvam (not existing at times/not lasting); and so on – none of these deficiencies are present in vEdhas.

maRai thAzhndhu – such vEdham got affected badly due to bAhya kudhrishtis (those not accepting vEdhas, and those giving wrong meanings to vEdhas), and due to the nature of kali yuga; kali cramped and tried to destroy the vEdha; (this is explained in length quoting vishNu purANam and srImath bhAgavatham); due to the badness of kali, it was walking in ways that should be rejected, and cornered and side tracked the vEdham.

thala muzhudhum kaliyE ALginRa nAL – Like how when light is hidden/removed, the darkness would surround and occupy the whole place, by the nature of this world that brings in darkness (ignorance), kali yuga was ruling alone this world; if time and place are right and amicable, then it would be possible to correct and protect; unlike that, the place was having multi-faceted enemies (of vEdhas), and time belonged to such people (so it was hard).

vandhu – during such terrible place and time, from Paramapadham he came as a blessing, as a divine incarnation in this world at srIperumbUthur

aLiththavan kANmin – he came so and protected everyone, please see! Meaning is that, all of you please understand that he is your protector, so surrender to him and live right. AzhvAr too said, ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1] (~ Watch for it! kali’s effects will be destroyed!’).

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

vEdhas ever present means that the sequence of words is always the same – during annihilation when it is present in the divine mind of emperumAn, and after it is passed as is to brahmA during his creation process;
arangar – unlike in his other pAsurams where he says ‘arangan’, here he says ‘arangar’ -> similar to ANdAL using the word ‘arangar’ during praNaya rOsham (upset with emperumAn due to separation).

arangar – can be considered as a plural of arangan; like how those who attained mukthi might assume different forms in order to do kainkaryam, here emperumAn due to his extreme love for ANdAL, is taking different forms to be with her – he came from the form of arangan of srIrangam to the form of vadaperum kOyil udaiyAn at srIvillipuththUr; so two of them;
This is followed by very detailed descriptions about emperumAn’s love for ANdAL, greatness of ANdaL, greatness of emperumAnAr due to his considering thiruppAvai as an upanishath, and getting the name of thiruppAvai jIyar, how emperumAnAr removed the darkness created by kali, and so on.

– – – – –

Translation: raghurAm srInivAsa dasan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 14

November 8, 2015 Published by: raghuram

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

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kulasEkara AzhwAr – thiruvanjikkaLam

emperumAnAr – srIperumbUthUr

pAsuram – 14

Introduction (given by maNavALa mAmunigaL)

Since emperumAnAr, who praises those who recite the divine poems of srI kulasEkarap perumAL, does not separate from me (paragatha svIkAram), adiyen have rid of the impulse of using other means for reaching the goal (, says amudhanAr).

Introduction (given by piLLailOkam jIyar)

This emperumAnAr in his previous incarnation was engaged with chakravarthi thirumagan (srI rAman); now srI kulasEkarap perumAL is deeply engaged in that, and as said in ‘sUthrE maNigathA iva’ like how an expert in gems would string them together, this AzhvAr had taken out from sAsthram the good gems and using his divine words created the prabandham; the divine feet of the noble ones who are involved in the experience of such prabandham of this AzhvAr are always praised by emperumAnAr; and such emperumAnAr would not rid of me; and because of that. the nature of taking the suffering by doing other means for reaching the goal has gone from me, (says amudhanAr).

gathikkup pathaRi venkAnamum kallum kadalum ellAm
kothikkath thavam seyyum koLgai aRREn kolli kAvalan sol
pathikkum kalaik kavi pAdum periyavar pAdhangaLE
thuthikkum paraman irAmAnusan ennaich chOrvilanE 14

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Word by word meaning (given by maNavALa mAmunigaL)

kolli kAvalan – srI kulasEkarap perumAL
kalai sol pathikkum – compiled the words from sAsthram like setting the stones of gems (in an ornament)
kavi – (as) poems;
pAdum periyavar – those who recite such poems as the outlet of their love;
pAdhangaLE thuthikkum – he who worships such noble ones’ divine feet,
paraman – he who does not have any one better than him in devotion toward bhAgavathas (devotees),
irAmAnusan – that is emperumAnAr,
ennaich chOrvilan – would not separate from me; so,
kathikkup padhaRi – becoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ don’t have to do difficult penances)
vem – very hot
kAnamum kallum kadalum – indiscriminately in all of the places of forest, mountain, and sea;
ellAm kothikka – such that all the faculties of the body heat up together,
thavam cheyyum koLgai aRREn – am rid of the intention to do such thapas (penance) .
(or)
venkAnamum kadalum ellAm kothikkath thavam seyyum koLgai – due to the intensity of the penance, those places themselves heat up – so explain some people.
kolli kAvalan sol pathikkum kalaik kavi – due to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram.
koLgai – svabhAvam
sOrvu – separation; sOrvilan – am not having separation.

vyAkyAnam

kolli kAvalan sol padhikkum kalaik kavi – srI kulasEkarap perumAL who graces/protects the place thiruvanjikkaLam also known as kolli nagar, added in his prabandham in the right and fit places the details of bhagavath svarUpa rUpa guNa vibhUthi (nature, form, qualities, and wealth of emperumAn), and the thathva hitha purushArththam (truth, means, and goal) as given by sAsthras as their core meanings; like how an eager expert would know how to string together the gems in the right combination and setup. Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi).

kAvalan – rakshakan (protector).

pAdum periyavar pAdhankaLE – only the divine feet of those noble and knowledgeable ones (gyAnAdhikar) who, as an outlet of their devotion sing/recite this prabandham – such nobles ones as nAthamunigaL, ALavandhAr, periya nambi, thirumalai nambi, thirukkOttiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn.

thuthikkum paraman – (emperumAnAr praises those divine feet); As said in “guru padhAmbujam dhyAyEth gurOr nAma sadhA japEth gurOr vruththAschaka dhayEth gurOr anyam na bhAvayEth archhanIyamcha vandhyascha kIrththanIyascha sarvathA”, (emperumAnAr) is always involved in praising, to the extent of having no comparison to such a superior level of devotion to bhAgavathas. The one who got mayarvaRa mathinalam (true knowledge with no blemishes) too divined “yavarElum – emmai ALum paramar [thiruvAimozhi 3.7.1]”, and, “nammai aLikkum pirAkkaL [thiruvAimozhi 3.7.5]”.

irAmAnusan ennaich chOrvilanE – irAmAnusan – emperumAnAr; ennai – me who has been accepted by emperumAnAr’s own mercy (paragatha svIkAram); chOrvilan – (emperumAnAr) would not get rid of me from now on.

From then, I got interested in prApyam (goal), and stopped paying attention to other means. prApakAnthara parithyAgaththukkum agyAna ashakthigaL anRu svarUpa virOdhamE pradhAna hEthu. “prApakAntharam agyarkku upAyam, gyAnigaLukku apAyam”, so it is said (in srI vachana bhUshaNam 116-118) (~ main reason to avoid going for other means (to reach the goal), is not due to ignorance or inability, but it is against our true nature; It is said, “other means are means for ignorant people; dangerous for knowledgeable/enlightened people”).

gathikkup pathaRi – being anxious to reach the ultimate goal

venkAnamum kallum kadalum – As said in “poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkkavum vENdA [mUnRAm thiruvanthAdhi – 74]”, and “Un vAda uNNAdhu uyir kAvalittu udalil piriyAp pulan aindhum nondhu, thAm vAda vAdath thavam cheyya vENdA”, and “kAyOdhu nIdu kani uNdu vIsu kadunkAl nugarndhu nedunkAl amaindhu thIyodu ninRu thavam cheyya vENdA” [periya thirumozhi 3.2.1], in the very cruel forests, and living in the caves of mountains, and being in very cold waters, standing in the middle of five fires,

ellAm kothikkath thavam cheyyum – doing penance while all parts of the body are suffering together;

koLgai aRREn – got such impulse removed in me.

Or,

venkAnamum kallum kadalum ellAm kothikkath thavam cheyyum koLgai aRREn – is to say that I got removed of the impulse to do such severe penances and causing violent disturbance to the worlds. (This is shown with examples from bhagavath gIthA, srI rAmAyaNam, and bhAgavatham, where the penances cause the worlds to stir and become disturbed violently).

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

Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi). -> and these pAsurams, and ones in the middle like ‘mudi mEl mAl adiyaiyum [perumAL thirumozhi 7.1]”, and “arasu amarndhAn adi [perumAL thirumozhi 10.7]” refer to the divine feet of emperumAn. But emperumAnAr who is involved in the divine feet of this AzhvAr is focused on the divine feet of the devotees.

ennaich chOrvilan – he would not leave me since he has accepted me into his fold; only if I had tried and gone to him would there be a chance of me leaving him; since it is paragatha svIkAram there would not be any separation between me and emperumAnAr.

– – – – –

Translation: raghurAm srInivAsa dasan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 13

November 2, 2015 Published by: raghuram

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

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pAsuram 13

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that our prApyam (destiny) is the divine feet of emperumAnAr who does not have affinity toward anything other than the divine feet of thoNdaradippodi AzhvAr.

Introduction (given by piLLai lOkam jIyar)

In the previous pAsuram, (amudhanAr) celebrated emperumAnAr based on his relationship with thirumazhisai AzhvAr. In this pAsuram: (amudhanAr) had served first at the divine feet of periya perumAL; in that perumAL this AzhvAr too was fully involved, and as said in “maRRum Or dheivam uNdE [thirumAlai – 9]” (~there is no other perumAL), this AzhvAr did not seek any other perumAL, having such pAthivratham (chastity), that is, srI thoNdaradippodi AzhvAr; emperumAnAr does not seek anything other than that thoNdaradippodi AzhvAr’s divine feet; such emperumAnAr is my destiny (says amudhanAr);

seyyum pasum thuLavath thozhil mAlaiyum senthamizhil
peyyum maRaith thamizh mAlaiyum pErAdha sIr arangaththu
aiyan kazhaRkaNiyum paran thAL anRi AdhariyA
meyyan irAmAnusan charaNE gathi vERenakkE 13

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Word by word meaning (given by maNavALa mAmunigaL)

seyyum – made by him who is a very distinguished devotee (mikka sIrth thoNdar)
pasum thuLavam – using thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his hands
thozhil – put together
mAlaiyum – divine garland, and
sem – bright by nature
thamizhil – in the language of such thamizh,
peyyum – created in it,
maRai – can be said as Vedha
thamizh mAlaiyum – using thamizh grammar,
pErAdha – As said in “vIdil sIr”, forever existing,
sIr – having auspicious qualities
arangaththu aiyan – As said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas)
kazharkaNiyum – being devoted to such periya perumAL’s divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam},
paran thAL anRi – not anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a ‘srI’ here to show the wealth of AzhvAr that is kainkaryam}
AdhariyA – not seeking (other than emperumAn/AzhvArs/AchAryas)
meyyan – swAmi (master) of truth
irAmAnusan – emperumAnAr’s
charaNE – divine feet only
enakku vERu gathi – is specially my destiny/goal.

~~
peiyum – creating
pErAdha – not separating.

vyAkyAnam

seyyum pasum thuLavath thozhil mAlaiyum – The garland of thiruththuzhAi made by him in correct form such that it appears colourful, bright, and new (pudhukkaNippu) due to the touch of his hands, and be wondered by the followers who appreciate his kainkaryam as a garland of vaijayanthI vana mAlai (garland in perumAn’s chest) or kalampagan mAlai; as he himself sang “thodai oththa thuLabamum kUdaiyum polindhu thOnRiya thOL thoNdaradippodi [thiruppaLLiyezhuchchi – 10]” (~describing himself as one holding the basket of thiruththuzhAi), he can identify himself as such (as one making such garlands, as devotees of devotees);

emperumAnAr with thoNdaradippodi AzhvAr

senthamizhil peyyum maRaith thamizh mAlaiyum – Unlike the great vEdhas that are only eligible for three varNas (sets of people), this (AzhvAr’s prabandham) is easily understood by lay persons and is eligible for everyone; uses words that are congruent and so removes any confusion; unlike (vedhAs that) give room for misunderstanding, this AzhvAr’s prabandham helps understand the most accurate and truthful meaning that is written in well-describing thamizh, as if the prabandham can be called as vEdham by itself; such is this AzhvAr’s prabandham that is a thamizh garland, called “thirumAlai”. Here ‘peyyum’ is a key word, to mean ‘to make (in a suitable/natural way)’ (mUda nei ‘peidhu’ in thiruppAvai).

pErAdha sIr arangaththu aiyyan – {about emperumAn of thiruvarangam} As said in “para asya sakthir vividhaiva srUyathE svAbhAvikI gyAna bala kriyA cha [svEthashvathara Upanishath 6.8] (~the powers of paran (emperumAn) are supreme; his powers are revealed in many ways)”, and in “yas sarvagya: sarva vith”(~he who knows everything, and understands everything), and in “nithya: sathya: nish kaLanka: niranjana: nir vikalpa: nirAkyAtha: sudhdha: dhEva Eka: nArAyaNa: [nArAyaNa upanishath – 2]” (~ever existing, true, no blemishes, holds all auspicious qualities, never changes, pure, etc., that is one lord, nArAyaNan), and in “IRila vaN pugazh nAraNan [thiruvAimozhi 1-2-10]” (boundless list of auspicious qualities), He possesses such qualities;

(aiyyan) and as said in “mAthA pithA bhrAthA nivAsassh saraNam suhrudh gathi:” (~nArAyaNan is all the relationships), and in “pithAsilOkasya charAcharasya” (~you are the lord for everyone in the world), and in “pitha bhrAthA cha mathA cha mAdhava:” (mAdhavan is all the relationships), and in “thAyayth thanthaiyAy [thiruvAimozhi 2-3-2, and 7-8-1]” (~as a mother and father), and so on can be said about his all-pervading relationship with us, is the one in sleeping position in kOyil (thiruvarangam), that is periya perumAL. Azhvar too in his prabandham said the same words ‘aiyanE aranganE [thirumAlai – 33]’.

arangaththu aiyyan – emperumAn has got such an affinity to this place, that he identifies himself by the name of the place.

pErAdha – never leaving.

kazharkku aNiyum – to such emperumAn, thoNdaradippodi AzhvAr presented as a decoration to His divine feet

paran – to such AzhvAr who is qualified as the pinnacle of subservience to emperumAn, such that it can be said there is no body above such level; such srI thoNdaradippodi AzhvAr; he too prayed to emperumAn “thoNdaradippodi ennum adiyanai aLiyan enRu aruLi un adiyArkku AtpadhuththAi [thiruppaLLiyezhuchchi – 10]” (~bear with this simpleton named thoNdaradippodi (dust of the divine feet of your devotees), and make me serve your devotees).

thAL anRi – other than those divine feet (of AzhvAr); covers the divine feet of other AzhvArs that are in this AzhvAr’s group, and all prapannas starting from periya mudhaliyAr (sEnai mudhaliyAr);

AdhariyA meyyan – He (emperumAnAr) does not appreciate those who use other means, such a truth seeker; says only whatever he saw through the sAsthras about emperumAn, being such truthful; as his divine bed he has been seeing the nature, form, and wealth of emperumAn, and now as an incarnation, he has truthfully provided such details in his srI bhAshyam; so he is referring to him as ‘meyyan’.

irAmAnusan – emperumAnAr’s

charaNE gathi vERu enakkE – With the ‘E’ when referring to his divine feet, it talks about ananya gathithvam (no other destination).

enakkE – for adiyEn who would not do any other activities, and who is such an akinchan (a destitute), it is only dhEvarIr’s (your) divine feet that are means and destiny. (so showing Akinchanyam and ananya gathithvam). It shall be said, “upAya upEya bhAvEna thathavatha: sarva dhEsikai: .. sUnishchithAngri padhmAya yathirAjAya mangaLam” (~It is the AchAryan who is the means and destiny ..)

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

seyyum – (makes) thoNdaradippodi AzhvAr made two types of garlands – thiruththuzhAi garland, and thamizh garland. ANdAL too; but she gave flower garland that was made by her father; here AzhvAr is making the garland himself; so ‘seyyum’.

Whereas amudhanar said earlier that poigai AzhvAr combined the meanings of vEdhas and thamizh (onRath thiriththu), and pAN perumAL gave the meanings of the four vEdhas in noble thamizh (nAn maRaich chemporuL senthamizhAl aLiththa), here amudhanar is saying thoNdaradippodi AzhvAr gave the prabandham as if vEdhas became thamizh itself.

aiyan – In the prabandham of thirumAlai, periyavAchchAn piLLai gave vyAkyAnam for this word as, emperumAn being a natural relative.

emperumAn is the pinnacle of sEshithvam (lord) – identification for that are his chankam (conch), and chakram (disc); thoNdaradippodi AzhvAr is the pinnacle of sEshathvam (servitude) – identification for that is his thiruththuzhAi basket.

So, prApyam (destiny) of thiruththuzhAi AzhvAr is arangaththu aiyan‘s divine feet; for thoNdaradippodi AzhvAr who places that garland, destiny is the divine feet of devotees who are happy to see AzhvAr doing kainkaryam to thiruththuAzhAi AzhvAr (for making it reach emperumAn‘s divine feet); emperumAnAr‘s destiny is this paran’s, that is AzhvAr‘s divine feet; amudhanAr‘s destiny is the AchArya emperumAnAr‘s divine feet.

– – – – –

Translation: raghurAm srInivAsa dasan

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iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 12

October 27, 2015 Published by: raghuram

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

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pAsuram 12

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says he would befriend only those who do not befriend anyone other than emperumAnAr who in his heart has kept the divine feet of thirumazhisaip pirAn.

Introduction (given by piLLai lOkam jIyar)

The previous four pAsurams are a section where it is about getting to the devotees of emperumAnAr who is a devotee of the AzhvArs; he who lived along the same time as the first three AzhvArs (mudhalAzhvArs), and who based on advice and reformation by pEyAzhvAr had understood about thathva (truth), hitha (means), purshArththa (goal), yAthAthmya gyAnam (knowledge of inner meanings of self, emperumAn, etc)., is thirumazhisai AzhvAr; emperumAnAr has placed, and worships, thirumazhisai AzhvAr‘s divine and enjoyable feet in his heart; and there are devotees who have surrendered to such emperumAnAr’s ultimate enjoyable divine feet ; there are gyAnIs who have the mental strength to not depend on anyone other than such devotees; and adiyen am a bakthA for only such gyAnis, says he (amudhanAr).

idam koNda kIrththi mazhisaikku iRaivan iNai adippO
dhadangum idhayaththu irAmAnusan am poRpAdham enRum
kadam koNdu iRainjum thirumunivarkku anRik kAdhal seyyA
thidam koNda gyAniyarkkE adiyEn anbu seivadhuvE 12

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Word by word meaning (given by maNavALa mAmunigaL)

idam koNda – Present all around the earth
kIrththi – is the excellence
mazhisaikku iRaivan – of thirumazhisaip pirAn;
iNai – having the beauty of togetherness
adippOdhu – is the adorable flower that is his divine feet;
idhayaththu – having such a heart
adangum – (where AzhvAr’s such divine feet has) settled down
irAmAnusan – (is) emperumAnAr;
am – (his) distinguished
pon – and which is available for everyone to surrender to
pAdham – (is his) divine feet;
enRum – at all times
kadam koNdu – (they) think that it (the divine feet) is the goal for their nature
iRainchum thiru – having the wealth of worshiping (such divine feet of emperumAnAr);
kAdhal seyyA – not be friends with
munivarkku anRi – other than those who meditate about the above;
thidam koNda gyAniyarkkE – gyAnis having such extremely determined mind;
adiyEn anbu seyvadhu – adiyen befriend only (such gyAnis)

kadam = kadan -> way to do
dhidam -> dhruDam -> determined mind
koLgai -> having such thing

vyAkyAnam

idam koNda kIrththi – To test the greatness of his excellence of qualities that is spread all over the world, rudhran along with pArvarthi came and discussed in length and went away surprised by seeing his prowess;

and in kanchIpuram when after an old woman served him for some time he gave her youthfulness and loveliness;

(and because of that) and as AzhvAr started leaving from his town due to lowly troubles (from the king) and was going towards the south, as emperumAn who was lying down in that place also started to go with him, AzhvAr requested him (later) to go back to the temple, and emperumAn did what was mentioned, and emperumAn continues to show that he did so by the name of ‘sonna vaNNam seydha perumAL’ (yathOkthakAri – perumAL who did as was mentioned);

and in chOzha maNdalam as he was going through an agrahAram (royal donation of land to brahmins), a few people were reciting vEdhas, and they stopped it when they saw this AzhvAr {since they considered him not eligible to hear the vEdhic sound}, and as AzhvAr moved further they were not able to remember what came next in recitation, and they got surprised and went and called back AzhvAr, and AzhvAr took a black grain and split it to indicate it {next vEdhic word to continue from}, and the brahmins were able to recollect it – and this is a famous incident;

(amudhanAr) is saying ‘idam koNda kIrththi’ by thinking about all such greatness of AzhvAr.

idam koNda kIrththi – As said in pAsuram ‘niRpadhum Or veRpagaththu [thiruchchandha viruththam – 65]’ , his excellence/fame that is spread in all directions;

mazhisaikku iRaivan – Being a swAmi (master) of the dhivya dhEsam called thirumazhisai, and being identified by that name; that is, thirumazhisaip pirAn.

emperumAnAr with thirumazhisai AzhvAr

iNai adippOdhu – lotus flowers that is, the two divine feet that are most enjoyable and comforting; pOdhu = padhmam : lotus.

adangum idhayaththu irAmAnusan – In the atom sized mind, the pervasive divine feet could be fit in – emperumAnAr having such a region of heart {large heart}.

am poR pAdham – the divine feet (of such emperumAnAr), which is like a container of loveliness, which is distinguished, and which is desired, and which is available for everyone to surrender to;

enRum – at all times

kadam kOndu iRainjum – as said in ‘nasamsayasthu thadh bhaktha paricharya rathAthmanAm’ (~for the devotees of emperumAn’s devotes there is no doubt about attaining emperumAn), ‘gururEva parambrahmam’, and ‘nIkkamillA adiyAr tham adiyAr adiyAr em kOkkaL [thiruvAimozhi 8.10.10] (~the devotees of the devotees of the devotees of emperumAn are my lords’), (so) it is emperumAnAr’s divine feet that is considered as to be attained; those who are determined to do so;

thiru munivarkkanRik kAdhal seyyA – having such infinite wealth, and always thinking deeply about such help of emperumAnAr; 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 worlds (of leelA vibhUthi) as a grass/dust); except such people who don’t praise other than based on the deepest secret from sruthi, smruthi, ithihAsams, and purANas that is about charama parvam (ultimate state (of being devotee ((of devotees) ));

thiDam koNda gyAniyarkkE – only to the knowledgeable learned people who have such determination in their minds; thiDam – dhiDam = dhriDam -> strong will; koNda – having such;

{Examples of such gyAnis, who were devoted to emperumAnAr: }

This is a famous incident: One day, azhagiya maNavALan (srI ranganAtha) on a vAhanam came near emperumAnAr’s Mutt, emperumAnAr came out and fell on His feet and went back in to the Mutt; he saw that vaduga nambi did not come out and do the same but stayed inside; and asked, “Why did you not come out to worship namperumAL?”; and he replied, “If I came out to worship dhEvarIr’s perumAL, then the preparation of milk for my perumAL would be affected, isn’t it?”.

Due to the trouble of krimi kaNda chOzhan, emperumAnAr went to mEl nAdu (thirunArAyaNapuram / mElkote); AzhvAn went to that fellow’s assembly and won the kudhrushtis (who misinterpret vEdhas), and returned to kOyil (srIrangam) and was living there – during that time one day as he went to visit periya perumAL, the king’s men policing the entrance to the temple saw him and informed him about king’s order of ‘do not allow anyone inside the temple who is having the connection of rAmAnujar’, and some others of them said, ‘he (AzhvAn) is a person of higher knowledge/qualities, let him in’; AzhvAn listened to their conversation, felt terrible about himself, and retreated, and said the knowledge and darshan of emperumAn outside of relationship with emperumAnAr is not for us; and so after that he did not go back to the divine feet of periya perumAL until emperumAnAr returned to kOyil; this is also well known.

(I am subservient) to such strong willed and noble people.

adiyEn anbu seivadhuvE – adiyEn: me who is of the nature of having subservience up to the devotees. anbu seivadhuvE – I befriend such devotees and be devoted to them.

jIyar also prayed for this, in “vAchA yathIndhra … pAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi].

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

‘idam’ could refer both to this world and the other world (srIvaikuNtam). thirumazhisai AzhvAr‘s fame is spread in both this world and the other world. emperumAn‘s nature is to protect; jIvAthmA‘s nature is to be a recipient of that protection; this gyAnam is fully understood mainly by thirumazhisai AzhvAr; no body else in any place seem to have understood as much as understood by him in this world (svarUpa gyAnam);

Now, are there anyone in parama padham who have such clear knowledge like him? Even though the AthmAs there have got clear knowledge, they did not get such gyAnam from out of this world that creates darkness in mind. So since even while living in this world AzhvAr got such knowledge, so how can others there be equal to him?

How about emperumAn who is the lord of both the worlds? Does his knowledge equal that of this AzhvAr? No, because since there is no one who can protect Him, he cannot fully understand the meaning of this knowledge.

So, only this AzhvAr‘s fame (of being subservient) is spread in all the worlds.

idam – place of stay – In thiruvekkA, emperumAn stayed in the place shown by AzhvAr. Such fame.

idam – emperumAn, from His places of Uragam, pAdagam, thiruvekkA, came and stayed in the heart of thirumazhisai AzhvAr;

idam koNda kIrththi – can be attributed to thirumazhisai; when dhEvas wanted to know a best place where they could go and do noble deeds, the scale tipped to the side of thirumazhisai with all other places kept on the other plate of the scale.

am poR pAdham – pon : gold. A golden vessel would stay usable as is even if any kind of people touch it; similarly emperumAnAr‘s divine feet can be reached by anyone. It is sarva samAshraNIyam.

iRainjum thiru – seeking, wealth; seeking (emperumAnAr‘s divine feet) itself is the wealth; even though seeking emperumAn is also considered wealth, as said in ‘gajAntham aishvaryam‘ (pinnacle of wealth is maintaining and feeding an elephant), pinnacle of wealth here is going up to seeking the AchAryan.

thiru munivarkku anRik kAdhal seyyA – Similar to “maRandhum puRam thozhA mAndhar [nAnmugan thiruvanthAdhi – 68] (~won’t worship others even by mistake)”.

– – – – –

Translation: raghurAm srInivAsa dasan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 11

October 20, 2015 Published by: raghuram

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

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pAsuram 11

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that it is not possible for him to complete talking about the distinguished practicing (of sAsthra and sampradhAya) of those who have surrendered to emperumAnAr who holds in his head the divine feet of thiruppANAzhvAr.

Introduction (given by piLLai lOkam jIyar)

Till now with the three pAsurams celebrated the relationship of emperumAnAr with mudhal AzhvArs; in this pAsuram – for self to have this much of ability/qualification (to sing) as enabled in the initial stage by periya perumAL – in whose divine feet thiruppANAzhvar right from him birth was in love, thiruppANAzhvAr who was celebrated as ‘isaikArar [thiruvAimozhi 1.5.11]’ (poet/having sweet tunes) by nammAzhvAr; such thiruppANAzhvAr’s divine feet is always sought by emperumAnAr; those who have surrendered to such emperumAnAr – their practices (of following sAsthra and sampradhAya) cannot be completely talked about by me in this big world (says amudhanAr).

sIriya nAn maRaich chemporuL senthamizhAl aLiththa
pAriyalum pugazh pAN perumAL charaNAm padhumath
thAriyal chenni irAmAnusan thannaich chArndhavar tham
kAriya vaNmai ennAl solloNadhu ikkadalidaththE 11

pAsuram

Word by word meaning (given by maNavALa mAmunigaL)

sIriya – (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn
nAl – four types consisting of rig etc.,
maRai – such vEdhAs
semporuL – having a smooth run of words
senthamizhAl aLiththa – helped (get such meanings) through the beautiful poems of thamizh
pugazh – having the fame
pAr iyalum – being in this world
pAN perumAL – such thiruppANAzhvAr
charaNAm padhumaththAr – the lotus that is the divine feet (of the AzhvAr)
(thAr)iyal senni – (emperumAnAr) having a divine head that holds (such divine feet) as decoration
sArndhavan tham – those who have completely surrendered as their refuge
irAmAnusan thannai – to such emperumAnAr
kAriya vaNmai – their distinguished practicing
ikkadal idaththu – in this world that is surrounded by sea
ennAl solloNAdhu – it is not possible for me to complete talking about that.

Connecting the words differently, ‘ikkadal idaththE irAmAnusan thannaich chArndhavar’ to mean that in this world where there is not too many people who would do bhagavath samAsrayaNam (surrender to emperumAn), these people have reached the pinnacle of it and have surrendered to His devotee that is emperumAnAr as their refuge.

pAriyal – ‘iyal’ here means being so / happenings.
(charNAm padhumath) thAriyal – ‘iyal’ here means decorating, with, thAr -> flower.

When considering the words as ‘kAriyal vaNmai’, having the generosity of the dark cloud (kAr); like the clouds that would equally pour in the land and the sea, the devotees of emperumAnAr pour about all of his auspicious qualities to everyone.

vyAkyAnam

sIriya nAn maraich chemporuL – As said in “sAhi srIramruthAsathAm”, vEdhas are the wealth for the learned (sath); and it is in the form of four types rig, yajur, sAma, and athrvaNa. Out of this, as said in “asAram alpa sAramscha sAram sAratharam thyajEth! – bhajEth sAratharam sAsthram rathnAkara evAmrutham – aNubhyascha mahadhbhyascha sAsthrEbya:mathimAnnara: – sarvathassAramAdhadhyAth pushpEbya iva shat padha:” (rid of useless and mediocre ones, and take only the best meanings from vEdhas), and in, “sruthi padha viparItham kshavEkalpam sruthowcha prakruthi purusha yOga prApakAmsOnapathya: – thadhi havibdhaguptham mruthyubIthAvichinvanynthupanishadhamruthAbdhEr uththamam sAramArya:”,

(~take the best one from the vEdhas, that is the ashtAksharam and the like);

(prabandham amalanAdhipirAn) considers the auspicious meanings of the components a, u, ma of the praNavam which is the essence from the ashtAksharam; (‘a’malanAdhipirAn, ‘u’vandha uLLaththanAi, and ‘m’andhi pAi; and rest of thirumanthram in the remaining pAsurams; for more experience see: http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html )

AzhvAr gave such great meanings using beautiful thamizh:

senthamizhAl – As “amalanAdhipirAn [amalanAdhipirAn-1]”, and as “uvandha uLLaththanAi [amalanAdhipirAn – 2]”, and as “mandhipAi vada vEnkata mAmalai [amalanAdhipirAn – 3]” that are the first words of the first three pAsurams of his prabandham amalanAdhipirAn, where he added the essence/root of vedhAs that is praNavam (aum), and adding other letters to those first letter (a,u,m) (through first words of pAsuram meaning);

aLiththa – gave (the prabandham) and protected everyone

pAriyalum pugazh – glory and auspicious qualities that have spread in all the worlds; that are in the happening;

pAN perumAL – As called as “isaikArar [thiruvAimozhi 1.5.11]” (poet/having sweet tunes), thiruppANAzhvAr was born in the lineage (pANar / nampAduvAn of kaisika purANam) of those who create divine songs, deeply learned the ways of music, and as said in ‘Ethath sAma gAyan nAsthE’, he sang sweetly for the pleasure of periya perumAL; and his identity itself is related to such singing; such noble thiruppANAzhvAr.

emperumAnAr with thiruppANAzhvAr

charaNAm padhumaththAriyal chenni – As said in “guru pAdhAmbujam dhyAyEth” , and “bhavath padhAbjE hrushtAsthu nithyam anubhUyamamAsya bhudhdhi:”, having the most enjoyable lotus feet (of thiruppANAzhvAr) in his (emperumAnAr) divine head, like how others would decorate their heads with crown etc.

irAmAnusan thannai – such emperumAnAr who is having the limits of being subservient to the devotees (of emperumAn).

sArndhavar tham – those who have taken (emperumAnAr as their) refuge

kAriya vaNmai – As said by vEdhAnthAchariar in “samaya niyathayA [nyAsa vimsathi -1 ]” they follow as per sampradhAyam (tradition), that is, as advised by piLLai lOkAchariAr in “karththavyam AchArya kainkaryamum, bhagavath kainkaryamum [srI vachana bhUshaNam -275]” (what is to be done is service to AchAryan and emperumAn), they have the greatness of following the ways; their generosity of showing in action to all the prapannas that this is the way to do such service;

ennAl solloNAdhu ikkadal idaththE – In this world that is surrounded by the seas, as it is hard for me to know the true full level of their greatness, it would be hard for me to complete talking about it.

padhumaththAr – lotus flower.
iyal – decorating (like with flower)
kAryam – proper deed to be done

When connecting ‘ikkadal idaththE’ with ‘irAmAnusan thannaich chArndhavar tham’, it gives this meaning: when it is hard to find in this world that begets darkness those who would surrender to emperumAn, it is impossible to complete talking about the greatness of those who surrendered to emperumAnAr’s divine feet which is the upper limit of surrendering.

When recited as ‘kAriyal vaNmai’, kAr -> cloud pregnant with rain drops; its ‘iyal’ / ways -> pours out without being partial to land or sea; vaNmai -> similar to such cloud, they are so generous in pouring out about all the auspicious qualities of emperumAnAr.

{What follows is piLLai lOkam jIyar immersing in the greatness of those who have surrendered to emperumAnAr}

Examples of ‘irAmAnusan thannaich chArndhavar tham kAriya vaNmai’, (examples of the greatness of those who surrendered to emperumAnAr as their refuge) :

– Memorizing the whole text after reading once the bhOdhAyana vruththi grantham, winning in the assembly of krimi-kaNda chOzha those who wrongly interpreted vEdhas – that is of AzhvAn;

– When emperumAnAr made victorious presence into mElnAdu (thirunArAyaNapuram), on the way to the temple, in an agrahAram (village of brahmins) there were a lot of mAyAvadhis (adhvaithins), he looked at them and wished to correct them to be srIvaishNavas, blessed ANdAn saying that you go every day to the tank where they bathe and wash your divine feet in that water; and he did the same; as they took that water they lost their bad ways and developed proper desire and surrendered to the divine feet of emperumAnAr – that is of ANdAn;

– Giving vyAkyAnam for thiruvAimozhi which is the essence of all vEdhas – that is of piLLAn

– Regarding thiruvEnkatamudaiyAn (srInivAsa), as nammAzhvAr wanted to continuously do pure kainkaryam as in ‘ozhivil kAlam ellAm udanAi manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi 3.3.1]’ , he performed such kainkaryam wished by AzhvAr as when creating a tank by himself, thiruvEnkatamudaiyAn came down to his level and carried the sand to help him on that – having such unimaginable excellence – that is of ananthAzhvAn;

– Doing thadhiyArAdhanam to the group of emperumAnAr for the day (in her bad state of poverty) – such paruththik kollai ammAL dhEvigaL

Is it possible to talk about their greatness using pAsurams?

Concludes piLLai lOkam jIyar, vAchAmagOcharam enRapadi. (it is beyond words).

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

vEdhAnthAchariar mentions in his munivAhana bhOgam, “vEdhiyar thAm viriththuraikkum viLaivukkellAm vidhaiyagum idhu enRu viLambinOmE” (~we are saying that this (amalanAdhipirAn of thiruppANAzhvAr) is the seed for the detailed scriptures of vEdhas).

Since he provided prabandham in noble/proper thamizh and removed the troubles of devotees that came due to their svAthanthriyam (feeling independent from perumAn), and let us join with emperumAn, all of which are done by Acharyan, here pAN perumAL is the AchAryan.

Since he is an AchAryan, emperumAnAr is wearning this AzhvAr’s divine feet as a lotus flower in his head.

(Heard in srI. u.vE. vELukkudi krishNan swAmi’s upanyAsam)

emperumAnAr though has taken sanyAsam, has got his nephew ANdAn, has got a sister (ANdAL), has got a (abhimAna) son (piLLAn), etc. (the difference here is they are related to bhagavath bhAgavath kainkaryam). Now emperumAnAr as a sanyAsi is also wearing flowers in his head that is the lotus feet of thiruppANAzhvAr!

– – – – – – –

Translation: raghurAm srInivAsa dasan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 10

October 12, 2015 Published by: raghuram

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

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pAsuram – 10

Introduction (given by maNavALa mAmunigaL)

Says that those who keep in their head the divine feet of those who are fond of emperumAnAr, who is of the nature of praising the divine feet of pEyAzhvAr, are the ever great ones.

Introduction (given by piLLai lOkam jIyar)
By the previous two pAsurams – he talked about how the thick darkness that is ignorance (of external and internal things and beings) which was impossible for anyone in the world to escape from was destroyed by the two prabandhams given by poigai AzhvAr and bhUthathAzhvAr; in this pAsuram – after that darkness was destroyed, he says that they are forever srImAns (respected sirs) who have got the wealth of keeping in their heads the divine feet of those who are fond of emperumAnAr who praises the beautiful divine feet of peyAzhvAr who explained through his dhivya prabandham about his visualizing the sriya:pathi who was sitting in thirukkOvalUr.

emperumAnAr with pEy AzhvAr

manniya pEr iruL mANda pin kOvaluL mAmalarAL
thannodumAyanaik kaNdamai kAttum thamizhth thalaivan
ponnadi pORRum irAmAnusarkku anbu pUNdavar thAL
chenniyil sUdum thiruvudaiyAr enRum sIriyarE 10

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Word by word meanings (given by maNavALa mAmunigaL)

manniya – that which could not be rid of even if tried hard
pEriruL – darkness that is agyAnam (ignorance)
mANda pin – but which was completely removed by the two earlier AzhvArs; after that,
kOvaluL mAmalarAL thannodum Ayanai – in thirukkOvalUr with sridhEvi (thirumagaL), in krishNAvathAram where he showed up for everyone to see his piousness towards his devotees;
kaNdamai – the way he made them to see him
kAttum – was shown (to us) by
thamizhth thalaivan – pEyAzhvar who is the head of thamizh
pon adi – whose very desirable divine feet
pORRum – (emperumAnAr who is) of the nature of praising (such divine feet)
irAmAnusarkku – in the matters of such emperumAnAr
anbu – love
pUNdavar thAL – the divine feet of those who wear such love towards emperumAnAr as jewels
chenniyil– in their heads
sUdum thiru udaiyAr – those who are having the wealth of keeping such feet (in their heads)
enRum sIriyarE – any time, they are the great ones.

vyAkyAnam

manniya pEr iruL mANda pin – manniya pEr iruL – Darkness that is ignorance which is hard to remove other than by understanding the thathvam (being/truth), such grand darkness that is holding on tight to the AthmA. sthOthra rathnam 49 – “avivEka ganAndha dhingmukhE bahuthA santhatha dhu:kavarshiNi | bhagavan bava dhurdhinE” (~the big ignorance that is showering the sadness, in this samsAram (material life)),

mANda pin – after such a darkness had been destroyed. That is, after the first two AzhvArs before this pEyAzhvAR, that is, poigai AzhvAr and bhUthathAzhvAr had lighted the lamp that was complete in all aspects, had destroyed that ignorance; “gu-sabhdha: andhakArathyAthu; ru-sabdha: than nirOdhaka: andhakAra nirOdhithvAthu gururithyabidhIyathE” (gu-darkness; ru-removes it; since he removes the darkness the teacher is the guru); after the first two AzhwArs had destroyed such darkness without trace;

kOvaluL mAmalarAL thannodum – As said in “oNdodiyAL thirumagaLum nIyumE nilAniRpa” [thiruvAimozhi 4.9.10], and “agalakillEn iRaiyum enRu alarmEl mangai uRai mArbhA” [thiruvAimozhi 6.10.10], and “rukmiNI krishNa jananI”, (AzhvAr visualized) perumAn along with pirAtti who is purushakAra bHUthai (who recommends us to emperumAn),

mAyanai – incarnating as krishNan, the diplomacy he showed by going, with the message tied to his neck, as a messenger of pANdavas; doing such lowly actions like as a charioteer whom arjunan directed by using his feet; wielding the weapon after saying he won’t, making day as night, lifting of gOvardhan, taking arjunan very near the nithya vibHUthi (srI vaikuNtam) {to bring back the child of a vaidhika person, the child which arjunan had promised to protect but could not; that child had been taken to srIvaikuNtam by srIdhEvi nAchchiAr}, and advising him with charmaOpAyam (ultimate means – mOksham – (charama slOkam)) – such sarvEswaran with unimaginable qualities;

Ayanai {the ‘m’ sound of thamizh here could be stopped in the previous word and thus split this word as Ayanai} – Or, AyanAr – Mr. Cowherd. Or, krishNan with such above qualities and playfulness. {even today the palace of jIyar (pontiff) at thirukkOvalUr is called ‘AyanAr matam’}.

kaNdamai – what was seen – with the light that is knowledge which removed the darkness that is ignorance, as he visualized (emperumAn with his consort) all such above qualities of doing lowly actions (for the devotees), and AzhvAr told everyone about it for their betterment.

kAttum – He showed through his dhivya prabandham starting with “thiruk kaNdEn pon mEni kaNdEn, thigazhum arukkaN aNi niRamum kaNdEn, serukkiLarum, ponnAzhi kaNdEn puri sankam kaik kaNdEn, en Azhi vaNNan pAl inRu” [mUnRAm thiruvanthAdhi – 1] (~saw the consort, saw the golden body (of emperumAn), saw the beautiful colour, saw the conch and the sudharshaNa wheel, today in my emperumAn). {does not say ‘sollum’ (told), but said ‘kAttum’ (showed) – he makes us too visualize it}

thamizhth thalaivan – As celebrated in “pAlEi thamizhar” [thiruvAimozhi 1.5.11], and “in kavi pAdum parama kavigaL” [thiruvAimozhi 7.9.6] by nammAzhvAr who got knowledge sans blemish, the root head of growing such dhramida sAsthram (thamizh, prabandham) is pEyAzhvAr;

ponnadi pORRum – you see, after seeing such divine feet of AzhvAr, (emperumAnAr) did not do kainkaryam to such feet as per his subservient nature, but started praising such divine feet due to the beauty of such divine feet of pEyAzhvAr.

irAmAnusarkku – regarding emperumAnAr

anbu pUNdavar thAL – the divine feet of great souls who wear as ornaments their love (towards the matters of emperumAnAr)

chenniyil sUdum – those who keep in their heads (the divine feet of great souls) like wearing a flower; { that is: emperumAn -> pEyAzhvAr -> emperumAnAr -> those who love emperumAnAr -> those who keep such people’s divine feet in their heads }

thiruvudaiyAr – such people having the ultimate wealth. As said in “sathu nAgavara srImAn” (gajEndhrAzhvAn described), “lakshmaNO lakshmI sampanna:” (~lakshmaNA’s wealth that is kainkaryam {described like this as he left everything and started to follow srI rAman to the forest}), “antharikshagathas srImAn” (vibhIshaNazhvAn’s association with srI rAman)

enRum sIriyarE – since they have the affection towards such devotees, they will remain having such a wealth till there is time. It is said too, “srImath bhAgavathArchanam bhagavatha:pUjAvithEr uththamam – srIvishNOr avamAnanAth gurutharam srIvaishNava ullulanganam – thIrthAth achyutha pAdha jAth gurutharam thIrththam thadhIyAngrijam thasmAn nithyam athanthrithIpavasathA thEshAm samAradhanE” (doing archanam to devotees is nobler than doing it to bhagavAn; disrespecting a vaishNava (devotee) is a worse sin than disrespecting vishNu; getting devotees’ srIpAdha thIrtham (divine water of holy feet) is better than getting that of achyuthan emperumAn),
and “thasmAdh gurutharam bHOktham thadhIyArAdhanamnrupa mama mathbhaktha bhakthEshu prIthir abhyathikA bhavEth – thasmAth math bhaktha bhakthAscha pUjanIyA visEshatha:” (~my devotees of my devotees are more special to me, and are worth doing special pUjas to them );

In thiruvAmozhi, AzhvAr too sang “thirumAl adiyArgaLaip pUsikka nORRargaLE” [thiruvAimozhi 5.6.11];

In the same way, starting with ‘vAchA yathIndhra’, “pAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi] jIyar too prayed for such a devotion towards the emperumAnAr’s devotees.

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

mAmalarAL thannodum Ayanai – Because he is with pirAtti, his quality of moving with common people is brought out. “mAdhavO bhakthavathsala:” (because he is the husband of pirAtti he is showing his good quality towards his devotees, the quality of taking their bad qualities as good.)

Instead of ‘kaNdamai sollum‘ (saw and explained), amudhanAr says ‘kaNdamai kAttum’ -> since peyAazhvAr showed us the whole picture of his experience at thirukkOvalUr. Such is the expert thamizh of Azhvar. In eedu srIsUkthi, for “vaN thamizh nUrka nORREn‘ [thiruvAimozhi 4.5.10], it is good to recollect here its vyAkyAnam, “vaN thamizh is to show the things that we are already used to as brand new (experience)”.

In rathnAvaLi, vedhAnthAchariar says “prathyak prathyakshayEnna: prathiniyatharamAsannidhAnam nidhAnam” (will make us see through our inner eyes, the vaiththamAnidhi who is always having the presence of lakshmi), so he says about thiruvAimozhi.

kamban in satakOpar anthAdhi says, “seyyOdaruvik kurugaip pirAn thirumAlai nanga kaiyOr kani enak kAttith thandhAn” (nammAzhvAr showed thirumAl (srIman nArAyaNan) as easy as a fruit in our palm”).

{

In contrast, later in this prabandham amudhanAr says, “kaiyil kani enna kaNNanaik kAttith tharilum, undhan meyyil pirangiya sIr anRi vENdilan yAn [104]” (even if you showed us kaNNan as easy as a fruit in our palm, we don’t want anything other than the love for your divine body (thirumEni).

}

thiru udaiyAr: thiru -> wealth; pArathanthriyam is the wealth. The kings wear crown in their head (mudi sUdum); but here they wear the divine feet of those who hold the divine feet of devotees of emperumAnAr (adi sUdum). Former begets svAthanthriyam, latter begets pArathanthriyam.

bhagavath pArathanthriyam – wealth.

bhAgavatha (AchArya) pArathanthriyam – bigger wealth

AchArya bhaktha pArathanthriyam – biggest wealth – where it has reached its fullest maturity and it has no more space to grow.

– – – – – – –

Translation: raghurAm srInivAsa dasan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 9

October 7, 2015 Published by: raghuram

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

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pAsuram 9

Introduction (given by maNavALa mAmunigaL)

Says that those who talk about the auspicious qualities of emperumAnAr who enjoys by placing in his divine heart the divine feet of bhUthaththAzhvAr, are those who protect and establish the vEdhas in this world.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – said that emperumAnAr who got ever wonderful due to the association of poigai AzhvAr, is our swAmi; in this pAsuram – the heart which could have helped in seeing the sarvEswaran who is the swAmi of every one, got attracted into the darkness that is ignorance; and so to destroy such darkness bhUthaththAzhvar lighted the divine lamp that is the knowledge about the paran (emperumAn); those who think about the auspicious qualities of emperumAnAr (who keeps such bhUthaththAzhvAr’s divine feet in his heart), such noble people can protect and establish the vEdhas (samskritha and dhrAvida vEdhas) from those who do not accept vEdhas and from those who give improper meanings to vEdhas.

iRaivanaik kANum idhayaththu iruL keda gyAnamennum
niRai viLakkERRiya bhUthath thiruvadith thALgaL nenjaththu
uRaiya vaiththALum irAmAnusan pugazh Odhum nallOr
maRaiyinaik kAththu indha maNNagaththE manna vaippavarE 9

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Word by word meaning (given by maNavALa mAmunigaL)

idhayaththu – our heart
kANum – that can help see
iRavainai – the established master
iruL – (but its) darkness of ignorance (prevents that);
keda – to destroy such darkness (starting from ‘anbE thagaLiyA’ to ‘gyAnach chudar viLakku ERRinEn’ [iraNdAm thiruvanthAdhi – 1])
gyAnam ennum – (gave the) knowledge about the external one (the emperumAn) – para gyAnam;
niRAi viLakku – (with the) lamp that is complete in all aspects
ERRiya – one who lighted it bright;
bhUtham thiruvadi – the swAmi, who is bhUthaththAzhvAr
thALgaL nenjaththu uRaiya vaiththu – (emperumAnAr) keeps the divine of AzhvAr in his mind as ever present
ALum – and enjoys / experiences it;
nallOr – noble people who
Odhum – always recite
iRAmAnusan – such emperumAnAr’s
pugazh – auspicious qualities
maRaiyinaik kAththu – are those who save the vEdhAs from others and from those who give wrong meanings
manna vaippavar – and would strongly establish (the vEdhas and its true meanings).
indha maNNagaththE – in this world.

(Inner meaning of vEdhas is emperumAnAr, and the people who always recite emperumAnAr’s divine names have strongly established that name in this world; vEdhas say that AchAryan’s affection towards us is what would deliver us to emperumAn; such AchAryan is emperumAnAr – so he is the inner meaning).

vyAkyAnam

[
Consider the states of: gyAna (knowledge), dharisana (realize/see), prApthi (reach/attain).
gyAthum, dhrashtum, pravEshtum – krishNan also said in bhagavath gIthA.

mudhal thiruvanthAdhi – para bhakthi (knowledge/devotion towards emperumAn)
iraNdAm thiruvanthAdhi – para gyAnam (realizing/seeing emperumAn) (also said in this pAsuram as iRaivanaik kANum);
mUnRAm thiruvanthAdhi – parama bhakthi (attaining emperumAn)

Similarly, in case of nammAzhvAr‘s prabandhams, starting from thiruviruththam through thiruvAimozhi 10.8 – para bhakthi;
thiruvAimozhi – 10.9 – para gyAnam
thiruvAimozhi – 10.10 – parama bhakthi
]

iRaivanai – the swAmi (owner of all the worlds)

idhayaththu – our heart;

kANum – which helps in seeing Him;

iruL keda – As said in “sarvasya chAham hrudhi sannivishta: maththa: smrithir gyAnam apOhanam cha [bhagavath gIthA 15.15]”, (~I am sitting in the heart which is the source for such aspects as one’s knowing, understanding, or forgetting – these are under my control;) and as said in “Isvarah sarva-bhUthAnam hrud-dhEsE arjuna thisthathi [bhagavath gIthA 18.61])” (~ sarvEswaran is present in the lotus that is the heart), and as said in “guhAm pravishtAvAtmAnau hi thadh dharsanAth [brahma sUthra – I.2.11 (42)]” (~ in the cavity of the heart, the two who have entered are the souls of self and of paramAthmA; because it is so said by the sAsthrAs);
to destroy the darkness that is attached to such heart; it is the abode of sarvEswaran; that heart is the gateway to understand about Him; (it is blocked due to karmA)

“hrudhA manIshA manasA abhiklupthO”, and “ya yEvam vidhuram amruthAsthE bHavanthi [mahA nArAyaNOpanishad – manthram 1.11 ]” (one who realizes emperumAn would get the nectar that is mOksham);

for such knowledge of the heart, there is ignorance due to the obstacle due to the scent/trace of karmAs of previous births; “agyAnEna Avrutham gyAnam thEna muhyanthi janthava:” [bhagavath gIthA 5.15] (these beings surrounded by lack of knowledge stay ignorant);

keda – to make that (agyAnam) to be destroyed; that is, “hrut-stham gyAnasinAthmana:
chithvainam samsayam [bhagavath gIthA 4.42]”, and, “aham agyAna-jam thama: nasayAmyAthma bhAvasthO gyAna dhIpEna bhAsvathA [bhagavath gIthA – 10.11]” (destroys the agyAnam using the sword/light of gyAnam),;

for that hurdle to get destroyed which prevents from attaining the true inner knowledge; for that hurdle to be destroyed fully including any scent/trace of it,

gyAnam ennum niRai viLakku – (lighted the lamp of knowledge) – As said in “yathA na kriyathE jyOthsnA mala prakshALanAth maNe: yathA udhapAna karaNath kriyathEna jalAmbaram” (like how the sparkle of the gem is not created when the dirt covering it is removed; like how water cannot be created just by digging the well (they are brought out, but not created anew)” – as the obstacle that is ignorance is removed, immediately the knowledge would brighten up; such a lamp that is complete in all aspects; “gyAnEna thu thadh agyAnam yEshAm nAsitham AthmanA: thEshAm Adithya-vath gyAnam prakAsayathi thath param [bhagavath gIthA – 5.16]”, (as the ignorance is cut by me with the sword that is knowledge/truth, the knowledge (in you) would brighten up after that”, so said gIthOpanishad AchAryan.

ERRiya – “anbE thagaLiyA ArvamE neyyAga, inburugu sindhai idu thiriyA, nanburugi, gyAnach chudar viLakku ERRinEn nAraNarkku” [iraNdAm thiruvanthAdhi – 1] – that is, AzhvAr made his bhakthi as the lamp, his devotion as the ghee, made his mind – which melts due to immersion the experience of bhagavAn – as the cotton thread, and lighted for nAraNan the light that is complete in all aspects; and gave us the prabandham starting with this pAsuram;

bhUthath thiruvadith thALgaL – the divine feet of such bhUthaththAzhvAr who is our owner/lord.

jIyar too said “am thamizhAl narkalaigaL Ayndhu uraiththa AzhvArgaL indha ulagil iruL nInga” [upadhEsa raththina mAlai – 5] (with sweet thamizh the Azhvars gave us the prabandhams, for the darkness to be destroyed in this world);

nenjaththu uRaiya vaiththu ALum – (emperumAnAr) always thinks about and keeps in his heart (the divine feet of the AzhvAr), and involves in that experience; ALum – emperumAnAr enjoys AzhvAr’s divine feet and names in whichever and many ways (yadhEshta viniyOgArham).

pugazh Odhum – (those nobles ones who are) always reciting the divine names

irAmAnusan – of such emperumAnAr

nallOr – noble people; such as nammAzhvAr who said ‘kaliyum kedum kaNdu koNmin’ [thiruvAimozhi 5.2.1] (~ watch out – the kali would be destroyed (due to emperumAnAr)); such as sriman nAthamunigaL who, by the grace of nammAzhvAr, had minded the bhavishayadhAchArya vigraham (the statue of emperumAnAr who was going to incarnate in the future) the rest of his life; ALavandhAr who, after he (emperumAnAr) incarnated, after hearing about his auspicious qualities and becoming delightful, had graced iLaiyAzhvar (Amudhalvan) who was at kariyamANikkap perumAL sannidhi; such noble people.

maRaiyinaik kAththu – (saved the vEdas) – As said in “pipEdhyalpashruthAth vEdha:”, from the lowly ones that follow other sruthis – that is bAhya (who do not accept vEdhas), kudhrushti (who interpret vEdhas wrongly) – saved vEdhas from these people; who saved? – who made shruthi get the nAthan (husband)? – those great ones like AzhvAn, as said in “yadhukthayas thrayIkaNtE yAnthi mangaLa sUthrathAm“; maRaiyinai – and those who gave the true meanings (wrote vyAkyAnam) later for dhramida vEdhas (dhivya prabandhams), that is those starting from piLLAn, such that these prabandhams don’t get misinterpreted by kudhrushtis in the future; you see, the noble ones did not do just that much…

indha maNNagaththE manna vaippavarE – … they continued to establish, and strengthened the established meanings of these two (vedhAs and thamizh prabandhams) in this world that was filled with such enemies, says amudhanAr.

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

keda – since the light is complete in all aspects, there is no chance of darkness returning, so amudhanAr says ‘keda’ (destroyed).

niRai viLakku – para gyAnam – sAkshAthkAram – realize the truth of jIvAthma and paramAthmA.

bhUthath thiruvadi – the word thiruvadi is used in the sense of respect. This is done in many other prabandhams too.

bhUtham has the meaning of having fulfillment of knowledge about brahmam, and thus being a being (saththai). Also it has the meaning of those who roam around in the world (for spreading such gyAnam), for the sake of betterment of the world, even though they would not have to get any personal benefit. Azhvar also was going around places;

thALgaL nenjaththu uRaiya vaiththu ALum – emperumAnAr froze in his mind such divine feet of bhUthathAzhvar (who was roaming around in the world), and nourished those divine feet. Also since emperumAnAr started carrying out the wishes of Azhvar (spreading the truth), there was not any more need for AzhvAr to roam around;

indha maNNagaththE – in ‘this’ world – since it is hard to spread goodness in this world, amudhanAr is stressing ‘indha’.

Noble AchAryas of our sampradhayam consider that emperumAnAr is the AchAryan who is complete in all respects; so he is the inner meaning of vEdhas. For us, following him would be the path shown by vEdhas (vEdha mArggam), and making others to firmly do the same is the establishment of the path of vEdhas (prathishtApanam). That is why even today we refer to the AchAryas related to emperumAnAr as ‘vEdha mArgga prathishtApanAchAryar”. amudhanAr also has used the same meaning by saying in this pAsuram, “nallOr maRaiyinaik kAththu’.

– – – – –

Translation: raghurAm srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 8

September 28, 2015 Published by: raghuram

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

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poigai AzhwAr and emperumAnAr – srIperumbUthUr

pAsuram 8

Introduction (given by maNavALa mAmunigaL)
{To begin with he provides a summary of the first 7 pAsurams}.

First he (amudhanAr) discussed with his mind that we shall recite the names of emperumAnAr, then talked about the way that his mind does not know anything other than emperumAnAr’s auspicious quality of having kind interactions with lowly people like him; then he fell at the feet of his mind which helped in such a great way; then talked about his mind trying to back out (when thinking about own disqualifications), and when others asked how he is going to continue on doing the prabandham he replied that it is due to emperumAnAr’s causeless kindness so there would not be any problem in his singing his names; so as he started to sing his names, he thought about the learned ones who might find fault with the words/grammar, and concluded that if those who do not have devotion toward emperumAnAr find faults then that would be a praise only, and those who love emperumAnAr as the destiny would see his poetry as coming out his love and so would only appreciate it and not find fault – and so he got encouraged to continue; and as he inquired into himself whether he has got such a love, he felt he was not qualified enough; and after thinking about the strength of his association with the divine feet of AzhvAn, and that after getting such association there is nothing that is impossible, he is all set to continue the prabandham – so far. Taking this forward, he is all of hymns of praise (about emperumAnAr ).

He (amudhanAr) is saying that emperumAnAr who keeps the dhivya prabandham of poigai AzhwAr in his divine mind, is our master.

Introduction (given by piLLai lOkam jIyar)

{To begin with he provides a summary of the first 7 pAsurams} First he talked to his mind that we shall recite the divine names of emperumAnAr, and was thrilled that his mind – without thinking of anything else – was immersed in emperumAnAr’s auspicious quality of easily mingling with simpletons (like him), next he fell at the feet of his mind for helping to reach the divine feet of devotees (of emperumAnAr), next he thought about emperumAnAr’s causeless mercy of accepting him and so with that princely status there is no shortcoming in him, and as he started on reciting the divine names he backed out thinking about those who might find fault in his words/grammar, and then recovered thinking that if those who do not consider emperumAnAr as the reachable goal would find faults then that would be a praise only, and those who do consider emperumAnAr as goal would recognize that my singing his names is out of my love and so would consider this as a good quality, and so he was inclined to start praising emperumAnAr’s names, but next he thought that such a good love towards emperumAnAr is not within him so he is not eligible for such praises or for singing the divine names, but next as he thought about his relationship with his AchAryan kUraththAzhvAn’s divine feet, he realized that after attaining that, there is nothing that is impossible for him and so gets settled to start his prabandham – this is so far.
Till this, it is entry/introduction to doing the praising (of emperumAnAr’s name); now he is starting that praising.

poigai AzhvAr who removed the ignorance in the minds of the people of the world, and to help them teach the difference between things which should be discarded and which should be pursued, he took the lamp of knowledge and provided us the dhivya prabandham {mudhal thiruvanthAdhi} – emperumAnAr who is having the greatness of keeping in his divine mind firmly the thoughts of this dhivya prabandham {and its meanings}, is our master, says amudhanAr.

varuththum puraviruL mARRA * em poigaip pirAn maRaiyin
kuruththin poruLaiyum senthamizh thannaiyum kUtti * onRath
thiruththu anRu eriththa thiruviLakkaith than thiruvuLLaththE
iruththum paraman * irAmAnusan em iRaiyavanE 8

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Word by word meanings (provided by maNavALa mAmunigaL)

varuththum – In these entities (jIvAthmAs) that are supposed to act based on the command of bhagawAn, external things that create the thought of being independent, and so create contradiction against emperumAn’s thoughts, and make them suffer;
(the non-sentient (achith) which are) unlike the jIvAthmAs and unlike the paramAthmA that resides inside,

puram iruL – the darkness that is the ignorance is the result of being involved in such external things which are seen in the outside through the eyes; (external influence); (it is not the external things themselves that are the darkness – it is our ignorance and giving too much importance to such things is the darkness in us)

mARRa – to remove (such darkness),
em – he who is sought after by the prapannas
poigaip pirAn – poigai AzhwAr who is so generous,
kUtti – combining the
maRaiyin kuruththin poruLaiyum – meanings of vEdhAntha
senthamizh thannaiyum – and the sweetness of thamizh in a way that can be easily understood just by seeing the words, {unlike vEdhAntha}
onRathth thiriththu – combined them in a way that they (upanishadh and thamizh) can be understood easily together
anRu – on that day, when in the divine ‘idai kazhi´ (narrow verandah) (at thirukkOvalUr), sarvEswaran came and nestled with the AzhvArs;
irAmAnusan – emperumAnAr
paraman – the one having unequaled greatness
iruththum – keeps
tham thiruvuLLaththE – in his divine mind
eriththa thiruviLakkai – (the prabandham) starting with ‘vaiyam thagaLiyA’ which is the lamp that was brightened
em iRaiyavan – (such rAmAnujar is) our leader and master.

vyAkyAnam

(starting with varuththum) varuththum puRa iruL mARRa – varuththum=making us suffer; the word suffering is used as an adjective to the word darkness; like, darkness that can create the suffering; pura iruL – darkness related to attraction to external things; that darkness (in us) creates suffering in this world.
For one who is able to be involved in unwanted external things, isn’t there sadness during and after attaching to such things, in this world and in the other world
{piLLailOkam jIyar now shows that dhEvathAndhra bhajanam is one such great ignorance due to attraction to external things, and shows a series of examples}

there is a well-known incident about one person who was very attached to a vEsyA (prostitute) (attraction to external things); when she was sick to the extent of losing her life, he took a vow that if she survived then he would self-immolate/enter the fire (agni pravEsha), and so saying he fell at the feet of other petty dhEvathAs, and he did keep his vow (as the dhEvathA fulfilled his wish for getting his self-immolation).
If one worships petty dhEvathA for some benefits in this world, it would say cut a goat and give it, cut your head and give it, do dances after drinking and eating meat, etc., (sedil Attam – செடில் ஆட்டம்), do scary pUjAs, etc., and he would also follow and do such things..;
it is well known that rAvaNan cut his heads and worshiped rudhra (and got the boons because of that); (whereas emperumAn does not want us to present Him a few kind of flowers just because there are thorns in such plants and He is afraid that it might pierce the body of His devotee);
there is another well-known incident where one person granted a son to a king but asked the king to destroy the son for him to do a yAga, and the king followed that instruction;
In this world, sufferings like applying bone ash on one’s body (basmOdhuLana), growing long and stuck hair (jatA dhAraNa), applying excretions on the body (malalEpana), setting up pots of liquor (surA kumbha sthApana), roaming naked (nagnathva), screaming and shouting while keeping the hands raised above the head; and suffering in the other world of naraka lOka (hell) is what one achieves by worshiping such petty dhEvathAs, which is due to the ignorance of attraction to external things of this world;

puRa iruL – Unlike the AthmA that is known, and unlike the Iswara who is its antharyAmi (residing inside AthmAs), these others who make us impure, as said in “bhIsha asmath vAtha: pavathE, bhIshOdhEthi sUrya:, bhIsha asmat agnischa indhrascha, mrithyur dhAvathi panchama ithi” [thaiththiriya upanishadh] (Out of fear towards Hthe wind blows, out of fear the sun rises, out of fear acts the fire as also indhra; and fifth, the death)”, and in “Ethou dhvou vibhutha srEshtau, prasAdha krOdhajau smrithou, thayA dharisitha pandhAnou srishti samhAra kArakau”,(both (brahma and rudhra) are knowledgeable, were born out of bhagavAn’s serenity and anger respectively; and they follow as directed by bhagavAn to do creation and destruction), even though they got such wealth due to emperumAn, they forget that due to their rajas (action/anger) and thamas (laziness/gloom) and behave independent with ahankAra
– worshipping such petty dhEvathAs for getting some inconsequential benefits in this world, is the darkness; when doing that, as said in ‘dhEhimE dhadhAmithE’ (~you give me something and then I would give you what you want), begging to such dhEvathAs is the darkness that is the ignorance in our mind when having attraction to the external things;

mARRa – to completely remove such darkness

poigaip pirAn

em poigaip pirAn – says ‘em’ (our) (instead of my), which shows his affection towards the devotees and their devotees as well; em poigai – for my group, that is, of prapannas, he incarnated in kAnchIpuram in a lotus pond, poigai, and with his name tied to that as his identity; pirAn – our master who did a great favour by giving us the dhivya prabandham which removed the darkness that is ignorance, and like a lamp he showed the brightness that is the truth/reality (thathvam).

maRaiyin kuruththin poruLaiyum – “dhIpa upamAna yuktha: prapashEthu” (~one shall see with the knowledge that is the lamp), “mahathO vEdha vrukshasya mUla bHUthas sanAthana: | skandha bHUthA rigAdhyAsthE shAkAbhUthAs thadhAparE || (~rig and such vEdhas are the roots, (and shAkAs, ithihAsa purANas are the branches)) – such vEdhanthas

senthamizh thannaiyum – the greatness of his prabandham is – reality, means, and destiny are consistently shown in the beginning, middle, and end (unlike perumAn in gItha who kept changing the topic from one yOga to other, etc), thamizh thannaiyum – dhivya prabandham in the form of dhrAvida language; it is easy to understand.
onRath thiriththu – somehow combined the …
kUtti – … meanings of vEdhAnthas, and the beautiful rhythm of thamizh words;

anRu – that day; that day during a night at thirukkOvalUr, in the dark when the first three AzhvArs met in a narrow veranda (idai kazhi – இடை கழி) , when they could not see each other, emperumAn that is AyanAr who wished to be in their company, came in between and pushed them for space; that day;

thirukkOvalUr Ayan

eriththa thiruviLakkai – he sang ‘vaiyam thagaLiyA vAr kadalE neyyAga, veyya kadhirOn viLakkAga’ [mudhal thiruvanthAdhi – 1], thus making the 2 x 7, 14 worlds as the agal (lamp), making the ocean that contains all the water together as the ghee (for the lamp), and making the bright sun as the flame, thus making everything in this world to lose the darkness and brighten; such form of light is his dhivya prabandham.

tham thiruvuLLaththE iruththum – (emperumAnAr) who is able to firmly keep (like a tree that firmly stays in a place) this prabandham in his divine mind;

paraman – “dhEvamiva AchAryam upAsItha” and “agyAna thimira andhasya, gyAna anjana shalAkaya chakshur unmeelitham yEna thasmai srI guravE nama:” (~ AchAryan removes our darkness opens our eyes using the keys kAjal that is knowledge; bowing to such AchAryan); “yasmAth thadh upadhEshtAsau thasmAdh guru tharO guru:” (who teaches us about bhagavAn is higher than that bhagavAn) [mahAbhAratham]; “agyAna dhvAntharOdhAth” (removes the darkness that is ignorance), “aha pariharaNAth” (steals away the ego), “Athma sAmya AvahathvAth” (makes his disciple equal to him (in knowledge)), “janma pradhvamsi janmapradha garithayA” (helps get rid of births here and enables attaining mOksha), “dhivya dhrishti prabHAvAth” (can make one great by his divine graceful look), “AchArya: sadhbi: prathyupakArENa vishaya dhaivavathu ithyAthu upAdhya:”

such greatness is present in the AchAryan emperumAnAr

irAmAnusan – emperumAnAr

em iRaiyavanE – he is our lord, our owner; “AchArya dhEvO bhava” “gururEva param brahma”, “hari sAkshAth” [hari himself is born here as AchAryan], is what is said, isn’t it?

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

Ignorance is compared to darkness because it does not let us see the existing things/truth as is.

In the next pAsuram after this, it talks about the darkness in the heart/mind (idhayaththu iruL keda [9]; here it talks about the darkness related to how we see the external things.

Those having ignorance see the external things like sun and wind and assume that they are independent (whereas they are dependent on emperumAn‘s command), and so feel sad when they are affected by those external things.

poigai AzhwAr shows that the worlds that he uses as a lamp is created by someone (emperumAn); the sea that he uses as the ghee for the lamp stays within the shores and is created and under the control of the one; the sun that the AzhwAr uses for the flame does its work at the specified times so it is under the command of the one. As we realize that these are under control of emperumAn and are unable to act by themselves, then we stop the feeling of suffering due to their effects, when we get the knowledge that it is emperumAn who is controlling them. So ‘pura iruL mARRa‘.

onRath thiriththu – prabandham is given in such a way we would feel that the meanings of vEdhas are in the form of thamizh itself.

Unlike bhUthaththAzhvAr who used the mind as the twisted cotton for lighting the lamp, poigai AzhvAr did not use anything for that (only lamp, ghee, and light). So interestingly here amudhanAr is saying in this pAsuram ‘onRath thiriththu‘, that is, “used vEdhantha and beautiful thamizh as that combined thread”.

tham thiru uLLaththE – emperumAnAr kept the light alive in his mind by always thinking about this prabandham. Instead of saying ‘than‘ it is saying ‘tham‘ to imply that emperumAnAr also made sure that those who came to him too would keep this alive in their minds. Because of that, he is paraman – gururEva param brahma.

– – – – –

Translation: raghurAm srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 7

September 12, 2015 Published by: raghuram

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

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pAsuram 7

Introduction (given by maNavALa mAmunigaL)

After thus seeing his ineligibility to do this prabandham, as he tried to back out thinking that this is not possible/right for him to continue, he thought about his belonging to the divine feet of kUraththAzhvAn, and is saying that after that there is nothing impossible for him, and so becomes involved in continuing the prabandham.

Introduction (given by piLLai lOkam jiyar)

After thus seeing his ineligibility in knowledge, devotion, or to experience it, he tried to back out in the beginning doing the prabandham, in this pAsuram – after considering the princely position (rAja kula mAhAthmyam) of having the connection of the divine feet of kUraththAzhvAn, he concludes that that it is not difficult, but easy only to do the prabandham, and so proceeds further.

mozhiyaik kadakkum perum pugazhAn vanja mukkurumbAm
kuzhiyaik kadakkum nam kUraththAzhvAn charaN kUdiya pin
pazhiyaik kadaththum irAmAnusan pugazh pAdi allA
vazhiyaik kadaththal enakku ini yAdhum varuththamanRE – 7

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num kUraththAzhvAn at kUram

Word by word meaning

nam – our owner/nAthan
kUraththAzhvAn – kUrAththAzhvAn
perum pugazhAn – whose great fame/qualities
mozhiyaik kadakkum – cannot be described in words (and by mind),
kadakkum – (and one who has) carefully avoided
mukkuRumbAm kuzhiyai – the three dangerous conceits (a favourable opinion of one’s own attributes): abhijana – about being born in a noble ancestry; vidhyA- about being a vidhwAn/high education; vruththam – about having good anushtAnam (properly following the words of sAsthram and sampradhAyam);
vanjam – which would, each on its own ability, cheat us out of the good place and push us into a corner.
kUdiya pin – after surrendering to
charaN – the divine feet (of kUraththAzhvAn),
ini – from now on
yAdhum varuthtamanRu – it is not hard at all
enakku – for me
kadaththal – to understand our true nature and avoid
allA vazhiyai – the ways that are not befitting our true nature (feeling independent, dependent on samsAris, keep coming back to be born in this world, etc.),
pAdi – (and not hard at all for me) to sing as encouraged by love
pugazh – about the auspicious qualities
irAmAnusan – of emperumAnAr
pazhiyaik kadaththum – who can remove the badness of karmas whose fruits would (otherwise) have to be experienced without fail.
—
pAtam (different recitation) – Some recite it as ‘kuzhiyaik kadaththum’ – kUraththAzhvan would help those who are surrendered to him to get out of the conceits.
pAtam (different recitation) – Some recite it as ‘em kUraththAzhvAn’ – (same meaning as num kUraththAzhvAn)
—

vyAkyAnam

mozhiyaik kadakkum perum pugazhAn – It is hard to use words to describe it, and it grows everyday up to the paramapadham, such are his (kUraththAzhvAn’s) auspicious qualities;
mAmunigaL said ‘vAchamagOchara mahAguNa dhEsikAgrya, kUrAdhinAtha’ [yathirAja vimsathi-14].
{Here it is suggested to recall the greatness of kUraththAzhvAn through reading of his wonderful unparalleled vaibhavam}

vanja mukkuRumbAm – The three dangerous conceits/ahankAras: abhijana – about being born in a noble ancestry; vidhyA – about being a vidhwAn/of high education; vruththam – about having good anushtAnam. These conceits can fool us, making us think we are equal to other devotees, making us feel within us that we are great, and so leading to destroying our svarUpam (true nature of being subservient to Him and his devotees).

mukkuRumbu – “vruthyA pasu: naravapu: thvahamIdhrusOpi sruthyAdhi sidhdha nikhilAthma guNAsrayOyam | ithyAdharENa kruthinOpi mitha: pravakthum adhyApi vanchanaparOthra yathIndhra varthE ||” [yathirAja vimsathi – 7] (When considering anushtAnam/existence I am like a cow (animal which does not have anushtAnams); am just in the form of a human being, am such a lowly one; but noble people are saying softly that I am a holder of all auspicious qualities and know vEdhas etc., – I am being so deceitful even now; Oh yathIndhra!)
-> Such is the situation of us to be immersed in the samsAram due to these three conceits.

kuzhiyaik kadaththum – With his advises to those he has endeared, he creates in them real knowledge about the truth, ways, and goals (thathva hitha purushArththam), and thus makes them cross the pot holes that are the above conceits, and thus cross this samsAram.

kuzhiyaik kadakkum (when reciting the pAsuram this way, the meaning is as follows). He who has crossed these three pot holes.

(Similar to brahmam which is auspicious by itself, and which makes the ones that reach Him to become auspicious).

num kUraththAzhvAn – our kUraththAzhvAn. The reason behind the incarnation of kUraththAzhvan is to get him (amudhanAr) out of the samsAram. That is why he is saying our kUraththAzhvAn.

kUram – AzhvAn having the name based on the person (his father, kUraththAzhvAr) who ruled the dhivya dhEsam (auspicious place) that is kUram. (here the vyAkyAnam refers to him through his father to show the greatness of his ancestry).

em kUraththAzhvAn is another way this is recited, giving the same meaning.

charaN kUdiya pin – after getting the lotus feet of kUraththAzhvAn who is having such greatness. After I have got such a princely status.

pazhiyaik kadaththum – pazhi: bad karmas. The bad karmas that got into me as I was going in to one corner (and it made me go in to one corner), and which is the cause for the learned people to censure me, and which is enemy of my singing the names (of rAmAnujan), – he (rAmAnujan) would remove without trace such bad karmas,

irAmAnusan – such rAmAnujan

pugazh pAdi – to sing his (rAmAnujar‘s) names and about his auspicious qualities through this prabandham,

allA vazhiyaik kadaththal – After reaching and enjoying emperumAnAr’s divine feet, avoiding the wrong ways; avoiding garbha gathi (path leading to rebirth), yAmya gathi (path leading to yamalOka), dhUmAdhi mArgam (smoke filled dark path leading the AthmA back to the samsAram), and other such worlds (and go only through archirAdhi mArgam to srIvaikuNtam),

enakku ini yAdhum varuththamanRE – enakku ini – (for me, from now onward) – like this I have involved successfully in the service towards emperumAnAr; while there might have been some troubles earlier, but from today and into the future..

yAdhum – in any matter..

varuththamanRE – there is nothing that is impossible.

allA vazhiyai – those other mArgam – thinking of the ugliness of those other ways, amudhanAr says using his divine mouth a general word as ‘avoiding the ways that are to be avoided’.

allA vazhiyaik kadaththal enakku ini yAdhum varuththamanRE–
– As said in “thadhA vidhvAn puNya-papE vidhUya niranjanah paramam sAmyam upaithi” ((~after seeing/understanding emperumAn’s glory) one loses all the karmas and easily becomes equal to emperumAn in many aspects (reaches srIvaikuNtam),
Here, after holding on to the divine feet of emperumAnAr, it is very easy for amudhanAr to avoid the wrong ways and lose all sorts of karmas, and then go in the correct way to srIvaikuNtam. As said in ‘vaikuntha mAnagar maRRadhu kai adhuvE’ [thiruvAimozhi 4.10.11] (~the great vaikuNtam would be at our disposal (easy)).

The 7 pAsurams seen so far are together avathArikA prakaraNam (introductory section) for the whole prabandham of rAmAnusa nURRanthadhi.

– – –

Translation: raghuram srInivAsa dhAsan

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