SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
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.
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
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.
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);
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;
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
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org