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thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE – 99

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vyAkyAnam – continued – Part 3

(Continuing from about how emperumAn by Himself (as buddha), and through rudhran got the asuras and rakShasas who did not follow His orders, to get confused by introducing these other philosophies).

In mOksha dharmam of mahAbhAratham, sarvESvaran told about this:

‘bhudhdhO nAma munirbhUdhvA mOhayishyAmi mAnavAn’ (I am budhdha and am going to confuse people),–

‘thadha:paSchAth bhavishyanthi muNdA:kAshAya vasasa: (After my incarnation many would shave their head fully, wear kAshAyam, and roam around)-

‘thEshAm alpa tharO dharma: iha lOkE parathra cha’ (They (baudhdhas) will possess lowly religious manner in here and in the other world as well) –

‘thEshAm dhaththancha bhukthancha basmee bhavanthi kAshtavath’ (whatever they eat and whatever we eat that is given by them, would become like ash, wood, etc.) –

‘viprASSrAdhdhEshu vadhAsyanthi mayi dudhdhathvamAgathE’ (if anyone associated to budhdha would come, SrAdhdham should be stopped and not exchange any item with them ) –  –

(if there is any association with baudhdhas),

‘alpa thOyAsthathO mEghA: alpasasyA vasundharA‘ (if there is any association with them, then clouds will be devoid of rain; land would not grow anything) –

‘alpa kSheerAsthadhO gAva:‘ (there would not be milk in any cow, ) ,

‘alpa vidhyAScha brAhmaNA:‘ (brAhmaNas would not be able to learn well) –

‘nivarthha yagya svAdhyAya piNdodhaka vivarjithA:‘ ((those brAhmaNas would not be able to learn SAsthram, fulfill their karmas for their ancestors,) –

‘anadhyAyEshvadheeyanthE’ ((brAhmaNas) would learn/repeat vEdhas during anadhyayana period (when it is not supposed to be learned/repeated),

‘brAhmaNASSaucha varjithA:‘ ((brAhmaNas) would not be having honesty, not follow precepts, guidelines),

‘agni hOthrAScha naSyanthi‘ ((brAhmaNas) would not be doing agnihOthram (karma to be done using sacred fire)),

‘guru pUjA: praNaSyathi‘ (worship of guru would be lost) –

‘brAhmaNAs sarvayagyEshu pracharanchi sa dhakShiNA:‘ (would do yajyam (worshiping rites) only for dhakShiNa (money)) –

‘thath prajyA:praLayam yAnthi kAlaka dharmENa chodhithA:’ (That is why, instigated by Time, there would be annihilation (praLayam)) –

‘naSruNvanthi pithu: puthrA: nasnushA na sahOdharA: – nabharthyA na kaLathrANi bhavishyathi adharOththaram’ (Son would not listen to (obey) his father, younger brother would not listen to (obey) his elder brother, wife would not listen to (obey) her husband, everything would be upside down);

When rudhran was detailing about the glory of EkAdhaSi, and at that time, as he recollected in this context, mentioned that one should not talk to or go near such pAshaNdis during EkAdhaSi – hearing this, pArvathi asked ‘If so, why do you wear their discard-able signs/marks in you?’.

Starting from ‘namuchAdhyA mahAdhaithyA: purA svAyambhuvEntharE’ (namuchi (who is prahlAdhan’s later generation), and other asuras went and saw directly), even though  those rAkshasas were devotees of vishNu, they troubled His devotees like indhra, and invaded their abodes; the affected ones went and surrendered to the sarvESvaran that is SrIman nArAyaNan, and appealed about the dangers that have come to them; hearing this, emperumAn thought ‘Those rAkShasas while being my devotees, have violated by rules, etc., so I will make them disinterested in Me, and then I shall finish them’,

and said, (addressing rudhran):

‘ithyAkarNya harEr vAkyam dhEvAnAm abhayArthinAm‘ (as dhEvas appealed to emperumAn, as emperumAn started saying this, they were happy) –

‘thAnScha vrudhdhAn vidhi thvAthmA mAha purushOththama:’ (eager to know what emperumAn is going to say)

Sri bhagavAn uvAcha ;- ‘thvancha rudhra mahAbhAhO mOhanArtham suradhvishAm – pAshaNdA charaNam dharmam kurushva sura saththama‘ (Oh rudhra! Who wishes well for dhEvas! For causing confusion among asurAs, conduct the pAshaNda dharmam.) –

‘thAmasAni purANAni rasayasva cha thAn prathi, mOhanAnicha SasthrANi thvam kurushva mAhAmadhE’ (Oh one having great intellect! Create thAmasa purANam also, to confuse/distract them!),  (They should get interested in it, become disinterested in Me, and then I will finish them),

and He advised as said in

‘vamSathAmScha mahAmuni:- thavaSakthyA samAviSya kurushva jagathO hitham‘ (as advice – using your Sakthi do good for the world) –

‘kathyn sEvathE viprA: thAmasAni jagathrayE – purANAni chaSAsthrANi thvathparENOpabrmhitha:‘ (create purANams and SAsthrams that talk about you)-

‘thathA pASupatham SAsthram thvamEva kuru suvratha’ (Oh the good soul! You create the pAsupatha SAsthram as well) –

‘gangAnanchaiva pAshaNda mahA SaivAdhi bhEdhatha:’ (with various ways that is, your having gangA in your hair, Siva, (pAsupatha, etc)), – –

‘avalambhya matham samyak vEdha bhAhyAth dhvijOththamA:‘ (~let them reject vEdhams and be associated to the philosophies you create) –

‘basmAdhi dhAraNAs sarvE bhabhUvusthEtha samSaya:’ (they will be with ashes smeared in their body)- –

‘thvAm parathvEna Samsanthi sarvaSAsthrEshu thAmasA:‘ (they will misunderstand the words of SAsthram, and will take you as the supreme god) –

‘ahamabhyavathArEshu thvAncha rudhra mahAbala – – thAmasAnAmmOhanArtham pUjayAmi yugE yugE’ (I will incarnate and will worship you in each yugam to misdirect them) – –

‘mathadhEvathavashtabhyA thathayanthE na samSaya:’ (they will be destroyed by following this religion, there is no doubt about it)

– commanding so, you wear these signs/marks in you so that they would follow your words”,

and be in this way. Hence, my appearance matches emperumAn’s command, thus answered rudhran to pArvathi.

And then rudhran said, ‘prathamam hi mayai vOktham Saivam pASupathAdhikam‘ (first I created the Saiva philosophy that is pAsupatham),

‘mathSakthyAvESithair viprai: samprOkthA nithatha:param – – mAyAvAdham asaSchAsthram prachchannam baudhdhamuchyathE’ (then I myself born as Sankarar to spread mAyAvadham that is against SAsthram, and which is a hidden form of baudhdham) –

‘mayaiva khathitham dhEvi kalau brAhmaNa rUpinA’ (in kali yugam I will be born as a brAhmaNa, that is, Sankarar) –

‘apArtham Sruthi vAkhyAnAm dharSitham lOka garhitham’ (I will create words against that of Sruthi (vEdham), which will be rejected by noble ones (and accepted by lowly ones)) –

‘karma svarUpa thyAjyam yath athraiva prathipAdhyathE’ – sarva karma paribrashtam vikarthamasththa thadhuchyathE. parESa jeevayOraikyam mayAthraprathipAdhyathE’ ((I am going to talk a lot about leaving the ordained activities; it will be said by me that jeevAthmA and paramAthmA would become one (aikyam) –

‘brahmaNObya param rUpam nairgguNyam vakSyathEmayA‘ ( I will say that brahmam does not have any qualities (and thus steal its qualities) –

‘sarvasya jagathObhyathra mOhanArtham kalau yugE’ (~In the coming yugam, I will give meanings that would confuse them all)- –

‘vEdhArthavan mahA SAsthram mAyAvAdham avaidhikam’ (saying that I am giving the meanings of vEdham I will spread mAyAvAdham that is against SAsthram),

‘mayaiva vakShyathE dhEvi asthAm nASa kAraNAth’ (These are said by me to destroy them) – this is, in detail, as rudhran said in pAdhmOththarakaNdam, umA mAhESvara samvAdham (conversation).

What is shown in this pAsuram about those who reject vEdhas and those who mis-interpret vEdhas, is applicable (upalakshaNam) also to the five philosophies – sAnkyam (by kapilAchAryar), yOgis (by brahmA himself), bhAtta (by kumarila bhattar), prAbhAkara (by prabhAkaran), EkAyanar (mAdhva philosophy).

Author of eedu (vyAkyAnam to thiruvAimozhi) took up these five as well for discussion – as along with other philosophies.

(In short):

sAmkya, yOgis are – those who say – Since it is said ‘sadhEva sOmyEdhamagra Aseeth’ (It was only being as sath before), and ‘sathvam rajas thama ithi guNA: prakruthi sambhavA:’, it says that the creator/cause of the world is the pradhAnam that is of sathvam (tranquility), and rajas (action/aggression), and thamas (inaction / confusion / laziness), which is talked about by the word ‘sath’, and,

since it says ‘ahankAra vimUdAthmA karththAhamithimanyathE [SrI bhagavath gIthA]’ (Though he does not do anything, the jeevAthmA thinks that he is doing), AthmA is having the state of performing something (karthruthvam) due to its association with prakruthi (material realm) only, and not by its own nature, and,

since it says ‘prakruthE:kriyamANAni’ [SrI bhagavath gIthA]’, that prakruthi itself is having karthruthvam, and,

there is no eeSvaran distinguished from the one represented by prakruthi, and the eternal association of AthmA with that prakruthi is samsAram, and, understanding the different/separation between prakruthi and that purushan (AthmA), is mOksham.

(A man who can walk but not see, carrying a man who can see but not walk – this is the example of association between prakruthi and jeevAthmA, given by this philosophy)

bhAtta and prAbhAkarar are – those who say – Since it is said as ‘AthmAnObhahava: prOkthA: nithyAs sarvakathAsthathA – anyairmathi mathAm SrEshta thathvAlOkana thathparai:’, and as,

‘bhudhdheendhriya SareerEbhyObhinna AthmA vibhurdhruva: – nAnAbhUtha prathikShEthra marthatha gyAnEshupAsathE’,

that is, AthmAs are eternal, many in number, present everywhere (in many bodies), and distinguished from body, etc.,

and since it is said

‘badhyathE sahilOkasthu ya:kAmya prathishidhdhakruth – kAmya karmANi kurvANair  kAmya karmAnu rUpatha:‘ (AthmA is bound in this world by performing actions seeking benefits for oneself) –

‘janithvaiva upa bhOkthavyam puna:kAmya palam narai:’ (he will have to be born to experience the karmas; and will again accumulate the results of actions of that birth) –

‘krimi keetAdhi rUpENa janithvAthu nishidhdha kruth, nishidhdha pala bhOgisyAth athOyO narakam vrajEth’ (~he is born in various forms, performs undesired acts, and as a result of experiencing it, gets into hell),

the AthmAs are associated to samsAram by eternally performing forbidden acts for their own benefits,

and since it is said,

‘yathAdhya jagathO bhudhdhi thathA kAlAntharEshvapi – pravAhOnithya Evaisha: ka:karthEthicha kEchanacha’ (nobody created the world – it is eternal by liking as a stream (like how earlier generations would have seen this world, it continues to exist)),

world is eternal in the form of a flowing stream (pravAham),

and since it is said,

‘na dhEvathA chathurthyantha viniyOdhruthE parA’, there are these other things that are present only for me, and there is no separate entity as god to be had,

and since it is said,

‘vEdhaika vihitham karma mOkShatham nAparanthatha:’ as per what is said in vEdham, and by performing yajyam, etc., that are done without interest in own benefit, a new sense (apUrvam) is generated in AthmA, and due to that getting relief from the ties of karmas, and AthmA attaining just its previous state (kaivalyam, AthmA enjoying self) is mOkSham.

EkAyanar are – those who say – As said in ‘thvath priyam lOkanAtham’, not accepting subservience to mithunam (lakshmI and emperumAn), but accepting only brahmam without the SrI (lakShmI),

and since it is said in lakShmI thanthram as :

‘SakthibhissEvithA nithyam srushti sthithithyAdhibhir apara:’ (periya pirAttiyAr is worshiped as with many powers of creation, well being, etc.) –

‘dhvA thirmshat (320) Satha SAhasra (100,000) srushti Sakthibhir AvruthAm vruthA thadhviguNAbhiScha dhivyApi sthithi Sakthibhi:’ (~She is surrounded by divine power to create numerously)-

‘nathastha dhviguNAbhiScha yukthAsa samhrutha Sakthibi: – nAyikA sarva SaktheenAm sarvaSakthi mahESvarI‘ (She is eeSvarI for all the power, being the head of all the powers, and is having the name of mahESvarI) –

‘Ekam thath paramam brahmashAtguNyasthimitham maha: – bhAva bhAvamatheethasya SakthirEshAnapAyinee thath dharma dharmadhI dhivyA jyOthsnEva himatheegithE – naiva SakthyAvinAkaSchith bhakthi mAnasthi kAraNam’ (~She is the Sakthi, that is, mahAlakShmI, who does not stay away from emperumAn; She adds brightness, and encourages Him for the good; emperumAn does not stay separated from lakshmI),

(but) they say that there is no lakshmI  having distinguished Sakthi (active power), and creation, well being, etc., who belongs to emperumAn, they say that such power of emperumAn to do creation, etc., itself is lakshmI, that is brahmam would be having them as its attributes (viSishtam), (and that Sakthi is pradhAna Sakthi, and other are apUrNa Sakthi, and brahmam would be having all these as its attributes).

{ To be continued in part 4 }

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

(Continued..)

Part 3

— No additional vyAkyAnam here –

{ Continued in part 4 }

– – – – –

Translation: raghurAm SrInivAsa dasan

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

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thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE                     –  99

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vyAkyAnam – continued as part – 2

sUniya vAdharum – (are) mAdhyamikar who say that only sUnyam (voidness) is thathvam (reality); even though they are also in the category of sAkyar, amudhanAr is separating it because of its cruelty. Those spreading this bhaudhdha philosophy are of four types – vaibhAshikar, sauthrAnthikan, yOgAchAran, and, mAdhyamikan; among these, (only) the first three mentioned above have commonly accepted that knowledge is kshaNikam (momentary); other than elements and qualities of elements (bhUtha bauthikam), they did not accept Agamam (vEdham, etc).

Among them, vaibhAshikar is – One who says – Formed by the assembling of “paramANu” (of each of pruthvi, appu, thEjas, and vAyu (they don’t talk about AkASam)) combining to form each such category of bhUtham (element), bhUthams combine to become dhEham, indhriyam, etc., (body, faculties/senses etc.,) at global level which is the world we see, and within those body and faculties/senses is AthmA which is prathyak AthmA, who is aham sarva gOcharan), and so is based on prathyakSham (seen) that is the world; the knowledge about this world is transient (kShaNikam), all matters known by knowledge would be with creation and destruction, AthmA is that transient knowledge itself, thinking of world or knowledge as stable/ever-existing is samsAram (life in material world), and realizing that such knowledge is unstable/transient is mOksham (liberation).

sauthrAnthikan is – One who says – What is learned by knowledge by seeing external things is about the diversified nature of things (different attributes of things in the world ((vaichithriyam / vichithram), like its shape, color, etc.)), and that diversified nature is how knowledge understands such things even when those things do not exist anymore; since now the knowledge knows about such things based on prior seeing, it is to be concluded that such diversified knowledge (vaichithriyam / vichithram) of things is based on anumAnam (guess/conjecture based on prior seeing);

diversified nature of things in the world has created diversified nature (vaichithriyam) in knowledge;

and such knowledge is transient (kshaNikam); thinking of world or knowledge as stable/ever-existing is samsAram, and realizing that such knowledge is transient is mOksham.

yOgAchAran is – One who says – like attributes (AkAram (like shape, color, etc.)) of external things, knowledge (gyAnam) also has got/knows (such) attributes, and (so) there is no need for those things to exist (gyEyam), it is there in the knowledge itself; since an external thing and the word to name it/describe it are always together and cannot be separated, it is enough to have the knowledge about it, and the thing need not exist; knowledge itself has got such diversified information, and there is none of those external things existing; and realizing that such knowledge is transient is mOksham.

SrI parAsara bhattar mentioned these three together as a group in: ‘yOgAchArO jagadh apalapayathra sauthrAnthikasthu , eevaichithriyAdhanumithipadham vakthi vaibhAshikasthu | prathyakSham thathkShaNikayathi thE ranganAtha! thrayO(S)pi, gyAnAthmathva kShaNabhidhurathE chakShathE thAn thath kshipAma: || [SrI rangarAja sthavam – uththara sathakam – 8]’

(Out of the four baudhdhas, yOgAchAran is hiding the world, nullifying it; sauthrAnthikan says that that world is understood by anumAnam due to varying attributes of knowledge; while vaibhAshikan is saying that this world which is there to see, as one which gets destroyed in a moment (transient); these three are saying that knowledge itself is AthmA and that knowledge is destroyed in a moment (transient); we are rejecting all these three);

(Note: these three are described here when talking about mAdhyAmikan who argues that nothing internal or external exists. These three are included as sAkkiyap pEygaL earlier in this pAsuram; next is the one describing sUniya vAdhar separately due to their cruel arguments).

mAdhyamikan is – one who says – Understanding that there is pramANam, pramEyam, and, pramAthA is a confusion (bhramam) (of mind); only the argument of sUnyam (voidness) is the ultimate happiness;

(What I say is what my guru budhdha said, but) the aforementioned three followers said that there is existence of mind and sentience, etc., and that there is existence of transient knowledge – these are only based on the learning from guru who taught them these based on their level of ability to understand / inclination to follow.

Thus mAdhyamikan says, as said in ‘nasan nachAsan na sath asath nachApyanubhayAthmakam chathush kOti vinir muktham thaththvam mAdhyamikO vidhu:’, it cannot be said as sath, asath, or sadh asth, or different from sadh asath – one which is distinguished from these is the thathvam; knowing that it is sUnyam in sUnyam, is mOksham (understanding with AthmA which is sUnyam, that it is all sUnyam is mOksham)– is how they show as greatness of their philosophy.

(His argument as an example: Is something made from an existent thing or non-existent thing? If from non-existent thing, then how can a non-existent thing result in an existent thing? So it would be just a non-existent thing only as a result; if you say that from an existing thing (mud), a so far non-existent thing is formed (pot), then – it is possible to make pot only when mud becomes non-existent (converted to pot); so it is also about non-existent ones – so everything is non-existent, that is sUnyam).

{ Summary of these four baudhdha philosophies:

Philosophy	External world	Knowledge (Internal)	samsAram	mOksham
vaibhAshikar	Exists, understood by prathyakSham (seeing, etc.)	Exists but Transient (kshaNikam)	is – Not understanding this about knowledge	is – Understanding this about knowledge
sauthrAnthikar	Understood by anumAnam (based on prior experience / conjecture)	Exists but Transient	is – Not understanding this about knowledge	is – Understanding this about knowledge
yOgachAran	sUnyam (Not exists)	Exists but Transient	is – Not understanding this about knowledge	is – Understanding this about knowledge
mAdhyamikar	sUnyam (Not exists)	sUnyam (Not exists)	is – Not understanding that everything is sUnyam?	is – Understanding that everything is sUnyam (he accepts there is mOksham)

}

nAn maRaiyum niRkak kuRumbu sey neesarum – unlike those baudhdha, etc., (who as seen previously, did not accept ‘Sabdham’ (SAsthram) as reference as they considered it as anumAnam, sUnyam, etc.), the mAyAvAdhis discussed here, while accepting the four vEdhas that are rig etc., as authoritative reference, did not say the true inner meanings as shown by upabrahmaNa, upabrahmitham, due to their thAmasa (ignorant) mind that is ‘sarva arthAn vipareethAnScha budhdhissA pArtha thAmasee [SrI bhagavath gIthA]’ (Oh arjuna! Your mind of thamas is pulling you to some other meaning), they came up with untrue/contrary meanings, and setting true meanings aside into corner and confusing the people of the world by their deceptive arguments, and as said in ‘bibhEthyalpa SruthAth vEdhOmAmayam pratharishyathi’ (Without understanding properly he has given wrong meanings (says vEdham)),  even as they are accepting vEdhas, even as they are as sages, they are very lowly (for misinterpreting) – such mAyAvAdhis;

Saying kuRumbu sey neechar – is about Sankara, bhAskara, and yAdhava together – for these three, pramANam (reference/SAsthram, vEdham), and pramEyam (knowledge (from pramANam)) are accepted in the same manner;

Sankaran is – One who says:  Since it is said ‘sadhEva sOmyEdhamagra Aseeth EkamEva adhvitheeyam’ (Oh saumya (beautiful child)! brahmam was sath (existing) during pralayam (annihilaition), before that it was sath, it was as One and there is no other second entity), nirviSEsha chinmAthram itself is brahmam (brahmam is without having any of three types of bhEdham (differentiation from others and itself) (that is, not having sajAtheeya (nothing of its kinds), vijAtheeya (nothing of some other kind), svagatha bhEdhams (no difference within itself)), does not have any qualities (like form, name, etc), it is with just knowledge only; it is anirvachaneeyam (not describable)),

and since it is said, ‘Evam jAgrath prapanchOyam mayi mAyA vijrumbitha:’ (brahmam is affected by ignorance (avidhyA) and gets confused (bhrama) ) – this world that is there to see, is learned to be present due to mAyA, and so would be false in existence;

and since it is said ‘indhrOmAyadhi: pururUpa eetheeyathE’, that brahmam itself is affected by mAyA and gets confused – and that is samsAram (being in this world); and when this confusion is eliminated by understanding that those things created by it and itself are same and thus gets aikya bhAvanA (realising the singular nature) – then that is mOksham.

(upAdhi (one which causes confusion) is the body, and it gets confused that there is jeevAthmA in each body; both bodies and jeevAthmAs are non-existent; only brahmam exists, is the argument of Sankaran)

bhAskaran is – One who says: Since it is said, ‘avidhyOpa bhramitham brahma jeeva ithyabitheeyathE’ (brahmam itself thinks of itself as jeevan (AthmA), due to being covered by ignorance (avidhyai)); that brahmam, getting combined with mind and other senses/faculties of bodies which Do exist, attains the imagined state as a jeeva (AthmA) due to confusion – that, is samsAram; (like a mirror which Does exist, and the reflections within it which do not exist inside the mirror; mirror is upAdhi since it is due to mirror that one thinks that the things shown by mirror are true),  (unlike Sankaran, existence of upAdhi (bodies, etc.) is accepted by bhAskaran);

The thought that the world is true (example, what is reflected in the mirror) would not go away for brahmam by an understanding knowledge that what is seen does not exist ((example) because by looking at the mirror again it would think that those things reflected are existing), so as said in ‘vidhyAncha avidhyAncha yasthath vEdha ubhaya(gm)saha – vidhyayA mruthyum theerthvA avidhyA amrutham aSnuthE’ (~by karmam remove samsAram and by gyAnam attain mOksham), by breaking the upAdhi (body) (like breaking the mirror, so that it would be clear for ever that what would have been seen in it is known to be not existing), the way to break that upAdhi is by the knowledge of upAsanam (worship/meditation) which is as per the varNASramam, as said by the vEdham, in ‘thathvamasi’ etc.

Once the upAdhi is destroyed, as said in ‘gata dhvamsE gatAkASO na bhinna: napasAyathA’  (there is space (AkASam) inside a pot, and there is space beyond (outside) it (mAhA AkASam); once the pot is broken, these two spaces would get combined; in the same way once upAdhi (body) is gotten rid of, then AthmA that is inside and outside would become one), like the combining of space once a pot is broken, when upAdhi (body, etc.) is removed, AthmA and brahmam (paramAthmA) would be combined and become one – and that is mOksham.

yAdhavan is – One who says:  When thinking that brahmam which is existing, being true, and with non-sentient and sentient which are Not different from itself,  brahmam is confused by thinking that such non-sentient and sentient are different from itself – this is samsAram (tied to being in this world, with such confusions).

Since it is said as ‘vidhyAncha avidhyAncha’, and ‘upAbhyAmEva pakShAbhyAm yathAkE pakShINAm gathi: – thadhaiva gyAna karmabhyAm prApyathE brahma SAsvatham’ (Like how a bird needs two wings to fly, one needs karmam (deeds) and gyAnam (knowledge) together by which to destroy the upAdhi (knowledge of bhEdham (thinking that it is different from non-sentient and sentient)) and so attain mOksham),

by the combining of knowledge (gyAnam) and karmam, that knowledge of bhEdham (differentiating) would be destroyed – and that, is mOksham.

It is emperumAn himself and also through rudhran, who spread these philosophies to confuse the asuras and rAkShasas who were not following emperumAn’s orders (which he gave through SAsthram, etc).

(Details of that would be continued in the next part).

Summary of three philosophies that mis-interpret vEdhas, as discussed above.

Philosophy	External world	samsAram	mOksham
Sankara	Not exists	is the thinking of brahmam that the world exists.   brahmam does not have any quality, place, etc.	is – when this confusion is eliminated by understanding that those things created by it and itself are same and thus gets aikkya bhAvanai.
bhAskara	Body, mind, senses exist	is the combining of brahmam with body, mind, senses, etc., and thinking that it is a jeevAthmA	is – By karmam and by gyAnam need to remove the confusion, and attain mOksham respectively.
yAdhava	Not exists	is – thinking that sentient and non-sentient are different from itself	is – By the  combining of karmam and gyAnam, remove the confusion and attain mOksham

{ To be continued in Part 3 }

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

(Continued as part – 2)

nAn maRaiyum niRkak kuRumbu sey neesarum – by this he talks about kudhrushtis (those who mis-interpret vEdhas). The others that are jaina and bhudhdha did not have any reference text so they set their philosophy by whatever came to their mind; but kudhrushtis took vEdhas as reference, but without being under its control they forced their own opinions on those vEdhas. Oh! what a sorrow this is! – laments amudhanAr.

neesar – lowly people. As said in ‘niRam kiLarndha karum sOdhi nedunthagaiyai ninAiyAdhAr neesar thAmE [periya thirumozhi – 11.6.8]’, having the black hued divine body, naturally present greatness of knowledge, strength, and actions (for emperumAn) are the meanings from the four vEdhas – not taking up these meanings are the kudhrushtis – so they are lowly.

{ To be continued in part 3 }

– – – – –

Translation: raghurAm SrInivAsa dasan

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Introduction (given by maNavALa mAmunigaL)

As he spoke about such help of emperumAnAr (showing him kUraththAzhvAn’s divine feet),  his mind thought – it is due to looking at karmas that eeSvaran who is having absolute relationship had left (me) circling through heaven, hell, and womb; so due to the relationship with prakruthi, bad taste would rise and might lead into bad ways – so, would this goodness continue till the end (of attaining true goal)? – thinking so, his mind felt weak; amudhanAr says (to his mind) – when surrendered to emperumAnAr, he won’t let us down, so you do not have to worry about attaining the goal.

Introduction (given by piLLailOkam jIyar)

As amudhanAr thought about how emperumAnAr set him on the noble path (of being devoted to the divine feet of kUraththAzhvAn) and became happy, his divine mind said – even though you say like this, since sarvESvaran who controls everything has vowed to give fruits based on respective eternal karmas, it is due to looking at our karmas only that He had let us roam without any break, in heaven, hell, and womb; since we still have association with prakruthi which can generate such karmas, it is possible to be involved in bad ways due to growth of bad old taste and become target of punishment; only if this goodness continues till the time of attaining goal should you be able to stay worry free like this? – and so his mind was weak; amudhanAr replies (to his mind) – since emperumAnAr would not let down those who have surrendered to him, hereafter you do not have to worry about attaining the true goal.

idumE iniya suvarggaththil innam naragil ittuch
chudumE avaRRaith thodar tharu thollai suzhal piRappil
nadumE ini nam irAmAnusan nammai nam vasaththE
vidumE charaNam enRAl manamE naiyal mEvuthaRkE              –  98

Listen

Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr
nam – who incarnated to lift us up,
charaNam enRAl – if we just said just one sentence that you are the shelter (charaNam),
idumE – would he keep us
suvarggaththil – in heaven,
which for those who are in the material realm, due to the enjoyment of sound, taste, etc., would seem sweet;
innam – even after surrendering to his divine feet
sudumE – would he burn us
ittu – by keeping
naragil – in hell;
Since karma that is spent in such heaven and hell is the reason for birth,
nadumE – would he set us up
piRappil – in birth
thollai – which is eternal
suzhal – and make us go in such cycles,
thodar tharu – which follow
avaRRai – heaven and hell;
ini – during the remaining time of future
nammai vidumE – would he let us be
nam vasaththE – as per our interest;
(he would not);
So,
manamE – Oh mind,
naiyal – do not become weak
mEvudhaRku – about attaining the goal.

mEvu – match/fit; that is, attaining;

Like how saying “don’t cry for food” (in thamizh colloquy), it means ‘don’t worry about getting the food, you are sure to get it’,  ‘naiyal mEvudhaRku’ implies the same regarding getting the goal;

nadumE –> establishing/setting us in a place;

SrIvaikuNtam (paramapadham)

vyAkyAnam

manamE – Oh mind which is fearful in this way!

em irAmAnusan – As said in ‘sAkshAn nArAyaNO dhEva: kruthvAmarthyamayeem thanUm | magnAn udhdharathE lOkAn kAruNyAch chAsthra pANinA’ (~ like nArAyaNan himself, he (AchAryan) took up a human body, to uplift those who are immersed born in this world, using the SAsthram in his hands, by his kindness), and,

‘pApadhvAnthakshayAyacha | SrImAn Avira bhUthbhUmau rAmAnuja dhivAkara:’ (for the effects of our evil deeds to be destroyed, the one having the wealth of SrIvaishNavam appeared in this world, that is the sun SrI rAmAnujar),

eliminating the three karmas, that are ‘munnai vinai, pinnai vinai, Araththam [prArabdham] [Arththi prabandham – 34]’ (deeds of the past, future, and what is being effected now),

and vowing to lift us up from the mud slush of material world, he came and incarnated in this ‘kodu ulagam [thiruvAimozhi – 4.9.7]’ (~ cruel world); such emperumAnAr;

charaNam enRAl – As said in ‘rAmAnujasya charaNau SaraNam prapadhyE’, and, ‘SaraNamEmi rAmAnujam’, and, ‘irAmAnusan charaNE gathi [rAmAnusa nURRanthAdhi – 13]’, and ‘mUlE nivESyamahathAm nigamadhrumANAm mushNan pradhArka bhayam thrudhanaika dhaNda: – rangESa bhaktha jana mAnasa rAja hamsO rAmAnujaS SaraNamasthu munissvayathna:’ (~vEdha vEdhantham is a tree that is grown big and with many branches; mAyAvAdhis could not handle it and so did not give proper meanings to it, whereas emperumAnAr who holds thridhaNdam provided proper meanings; devotees of rangESan, that is, AzhvArs, in whose lotus mind  ramAnuja is the rAja hamsam living around such lotus; we hold on to the divine feet of that rAmAnuja muni), and,

‘rAmAnujAya munayE nama ukthi mAthram kAmAthurO(S)pi kumathi: kalayan nabheekShNam – yAmAmananthi yaminAm bhagavaj janAnAm thAmEva vindhathi gathim thamsa: parasthAth [rAmAnujAshtakam]’ (Even if one is of bad mind and afflicted by other desires, if he often utters just the word ‘rAmAnujAya nama:’, then he would reach the mOksham which the yOgis who recite His names would reach),

if we just do the saying of one sentence ‘dhevareerE charaNam’ (~only you are my shelter);

iniya suvarggaththhil – for those who are under the attraction of material world due to the matters of sound, taste, etc., it would look completely enjoyable – such heaven;

inimai -> sweetness/enjoyability.

Heaven is -> As said in ‘thraividhyAmAm sOmapA: bhUthapApA: yagyairishtvA svarggathim prArththayanthE – thE puNyamASAdhya surEndhra lOkam aSnanthi dhivyAn dhivi dhEva bhOgAn – thE tham bhukthvA svargga lOkam viSAlam kSheeNE puNyE marthya lOkam viSanthi’ (doing yAgam, yagyam to go to heaven, saving all the puNyams for it, reaches heaven, and enjoys enjoyments beyond human level in the most sprawling heaven, spends good karmas, and after exhausting it, returns to birth),

a place that is perishable one day,  and obtained based on efforts (sOpadhika), that is of such nature, in such a heaven –

idumE – will emperumAnAr put and keep us there?  (No he would not).

As said in ‘thandhu:kEna sambhinnam’ (sadness is broken away), etc., even though compared to this material world that heaven is more distinguished, it is similar to hell, and is most adverse only, for mumukshus (those who wish to get liberated (from the cycle of birth etc));

It is as said in ‘dhEvEndhrathvAdhikam padham EthEvai nirayAsthAtha sthAnasya paramAthmana: – kshEthrANi mithrANi dhanAni nAtha puthrAScha dhArA: paSavO gruhANi | thvath pAdha padhma pravaNAth vruththEr bhavanthi sarvE prathikUla rUpA:’, (~ the post of dhEvEndhran, etc., land, friends, wealth, husband, sons, wife, cows, etc., houses, etc., would be felt as different forms of hurdles, when one’s devotion increases towards your divine feet);

nammAzhvAr too divined ‘pala nee kAttip paduppAyO [thiruvAimozhi – 6.9.9]’ (Are you trying to finish me by showing to my eyes lowly pleasures?), and,

‘pOra vaiththAy puramE [thiruvAimozhi – 5.1.5]’ (You kept me away into matters other than You), and,

‘neRi kAtti neekudhiyO [periya thiruvanthAdhi – 6]’ (Are You trying to show me other paths/means to keep me away from You?), and,

‘aRpa sArangaL avai suvaiththu aganRozhindhEn [thiruvAimozhi – 3.2.6]’ (I had stayed away from You and toiled as I enjoyed lowly pleasures),

‘kUvik koLLum kAlam innam kuRugAdhO [thiruvAimozhi – 6.9.9]’ (Would the duration of getting me (to Your divine feet) not shorten?),

thus they consider the pleasure of material realm as adverse and as detrimental to the nature of AthmA;

innum narakil ittuch chudumE –As said in ‘upAya upEya bhAvEna thathvatha: sarva dhESikai: .. sUniSchidhAngri padhmAya’ (~It is the AchAryan who is the means and destiny), after  becoming dedicated only to him by considering his divine feet only as the means and destiny, would he put us in suffering in raurava and such hells which are fearful just upon hearing about them and which are very unbearable?  (no, he would not);

As said in ‘kruchrENa dhEhAn nishkrAnthim yAmya kinkara dharSanam ||‘ (~ as he comes out (of the body) he sees the servants of yama), ‘yAthanA dhEha sambandham yAmya pAsaischa karshaNam | ’ (~pulled by the servant of yama inflicting pain), ‘ugra mArga kadhakklESam yamasya purathassthithim ||’ (~suffers going through terrible route to the abode of yama), ‘thanniyOgavacha yAthayAthanASchacha sahasracha: |’ (~ takes the form of thousands of painful bodies), ‘SruthvA smruthAvAcha dhUyEham thath pravESa bhayAkulaha: ||’ (~ I hear about all the aforementioned dangers, and am very afraid to enter into this),

and in ‘kadum solAr kadiyAr kAlanAr thamarAl paduvadhOr kodumiRaikku anji [periya thirumozhi – 1.6.5]’ (~fearing the hardship by rude servants of yaman who would use harsh words),

and in ‘eNNiRandha thunbam tharu nirayam pala [rAmAnusa nURRanthAdhi – 30]’,

in such hells; would he be neutral to our going to such hells and suffer?  (no he would not);

avaRRaith thodar tharu thollaich chuzhal piRappil nadumE – As said in ‘karma brahmOdhbhavam vidhdhi [SrI bhagavath gIthA – 3.15]’ (know that body (brahma) gives forth action), for the gaining of good and bad karmas which are reason for those heaven and hell, the body is the source for it, as indicated by the word ‘brahma’, it is based on this that this cycle continues, and,

as said in ’chakrasthE bhrAmyamANE svakarmabhi: (~ due to his karma he keeps taking birth) and,

‘mARi mARip pala piRappum piRandhu [thiruvAimozhi – 2.6.8]’ (in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms), while being born again and again (in same form of birth too)),

would he set us up in the series of births and go in cycles like in a wheel? (no he would not).

That is, would he let us do acts and be  involved in that?

nadumE – would he establish us/set us up ?

ini nammai nam vasaththE vidumE – To the divine feet of emperumAnAr, being ‘nizhalum adi thARum [periya thiruvanthAdhi – 31]’ (amicable like shadow and lines of divine feet), that is, us who have become completely subservient, would he make us independent-minded in the remaining time of future, and let us be according to our taste (in other matters) and become svaira sanchAri (going in the ways of our own reckoning)?  (no he would not).

That is, for us who have surrendered to the divine feet of emperumAnAr, and having the distinction of being ‘thanakkEyAga enaik koLLum [thiruvAimozhi 2.9.4]’ (this act of enslaving me exclusively for him), he would divine such that none of the unwanted things would touch us – is the point.

It is as said in ‘thriNeekrutha virinchAdhi nirankuSa vibhUthaya: rAmAnuja padhAmbOja samASrayaNa Salina:’ (those who surrender to emperumAnAr think of other things as to be neglected), and,

‘mathana kathanai: naklishyanthE yathISvara samSrayA: [yathirAja sapthathi]’ (those who have reached emperumAnAr would not worry about good and bad things)

mEvudhaRku – about the destiny which is prayed for by us as said in ‘adiyArgal kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi – 2.3.10]’ (~Oh when would I be able to join the groups of devotees (in SrIvaikuNtam)?), and

‘rAmAnujArya vaSaka: parivarthisheeya [sundhara bAhu sthavam]’ (we want to be under a corner of the shadow of divine feet of emperumAnAr )

naiyal – do not be doubtful/weak;

mEvu – match/fit; that is, attaining;

Like how saying “don’t cry for food” (in thamizh colloquy), it means ‘don’t worry about getting the food, you are sure to get it’, ‘naiyal mEvudhaRku’ implies the same regarding getting the goal;

Considering the words of SAsthram, ‘nAbhuktham ksheeyathE karma kalpakOti Sathairapi, avaSyam anubhOkthavyam krutham karma SubhASubham’ (~for how much ever crores of years you experience the fruits of your karmas, they would not diminish; and its effects have to be definitely experienced in the form of good and bad),

sarvESvaran is of the nature of instigating us into worldly affairs; would emperumAnAr, who also gives full importance to SAsthram, ignore us – was the fear of amudhanAr’s mind. Addressing his own mind, amudhanAr says  – even after surrendering to emperumAnAr and being in charama parva nishtai (devoted to AchAryan only), he would not make us be affected by the heat of material world till the time of getting the destiny, unlike it would happen for upAsakar (those in bhakthi yOgam, etc.)

manamE naiyal mEvudhaRkE – he is saying so by treating mind like a sentient; his advise is such that it could reform even a non-sentient, you see!

It is said too, ‘nakalu bhAgavathAyam avishayam gachchanthi’ (if they are devotees then they are not under consideration by yaman), and,

‘parihara madhusUdhana prapannAn prabhuraham anya nruNAm na vaishNavANAm’ (~do not go near the residence of emperumAn’s devotees; I am not the lord for them; they are my lord), and,

‘thyaja bata dhUra tharENa thAn apApAn’ (leave those devotees; they are not of any sins),.

thirumazhisaip pirAn divined this meaning too in the matter of prathama parvam (emperumAn), in ‘eththinAl idark kadal kidaththi Ezhai nenjamE [thiruchchandha viruththam – 115]’ (Oh poor mind! why are you (unnecessarily) immersed in the sea of sadness (when emperumAn is well set inside us)? ).

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

iniya suvarggaththil – Since it would appear to be good, it is said as ‘iniya’ suvarggam.

Since emperumAnAr has incarnated to lift us up, would he let us be tied to worldly affairs?

nammai nam vasaththE vidumE – We who spoiled ourselves by doing what we wanted. Will he let us continue in that path in the future, even after surrendering to him? (he would not).

This shows the differences between emperumAn and emperumAnAr.

emperumAn conducts us based on karmas; emperumAnAr conducts us based on krupai (kindness).

Since He is a svathanthran (independent), we might fear that He might let us continue in our independent ways and be stuck in the cycles of birth, etc.  But since emperumAnAr is not a svathanthrar, but is subservient to Him and his AchAryan (parathanthrar), he would not let us be independent-minded.  A parathanthrar would not give svathanthram, isn’t it?

This is shown also in SrIvachana bhUshaNam – ‘svathanthranai upAyamAgap paRRina pOdhirE ipprasankam thAn uLLadhu’ (when surrendered to the independent emperumAn as the means, these alternating thoughts of doubt and comfort of getting mOksham would arise), and maNavALa mAmunigaL’s vyAkyanam saying “this doubt does not occur when we have surrendered to AchAryan as the means, as he is in the form of parathanthram, and since he is only focused on getting us mOksham, and so we can always be without any fear is the thought”.

Here, for those in charama parvam (devoted to AchAryan), true destiny is AchAryan’s divine feet, and it is assured that we would get that.

AzhvAr prayed ‘kodu ulagam kAttEl’ (don’t show/keep me in this cruel world), and emperumAnAr incarnated to satisfy that for us.

Thus he assured his mind that we are sure to get the true destiny.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Introduction (given by maNavALa mAmunigaL)

When asked – Your highness said ‘maRai nAlum vaLarththanan’, that what emperumAnAr divined to the sentient is based on vEdhAntham as way for liberation as means in the form of devotion, and,  prapaththi.  Between these, is your dedication focused towards the easy to do prapaththi (surrendering)?

amudhanAr divines that it is not that either, and that he is devoted to the love (of emperumAnAr’s devotees).

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Compared to the lord of all, who is neutral to punishment and kindness, that is, the sarvESvaran who is a punisher, it is emperumAnAr who removes ignorance, and who came down from SrIvaikuNtam with a vow to protect the sentient, is of causeless mercy, so, for saving the sentient he nurtured vEdha vEdhAnthams

– hearing amudhanAr divining so, some people nearby who heard this, ask – in those vEdhAnthams, are you devoted to the path of SaraNAgathi that is talked about for those wishing mOksham, as said in mumukshurvai SaraNam aham prapadhyE” (I am surrendering unto that brahmam)?

amudhanAr replies – due to the dangerous karmas that are hindrance to performing SaraNAgathi, I am not having complete faith in SaraNAgathi, and for me who is not helpful and who is involved in the experience of happiness and sadness till the end of this body that is of bad smell, flesh, etc., I am having faith that the helpers in my journey and protectors of me are those noble souls who are easier than emperumAnAr, the ultimate means, and are my lords, and who consider only my lord emperumAnAr as all kind of their relationships as said in ‘thandhai nal thAy thAram [Arththi prabandham – 3]’ ((Oh emperumAnAr!) good father, mother, spouse, (children, wealth is all you for me)), and are in the state of  ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god); so my dedication is in the path of love towards such devotees of emperumAnAr.

vaLarum piNi koNda val vinaiyAl mikka nal vinaiyil
kiLarum thuNivu kadaiththu aRiyAdhu mudaiththalaiyUn
thaLarum aLavum thariththum vizhundhum thani thirivERku
uLar em iRaivar irAmAnusan thannai uRRavarE                              –  96

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Word by word meaning (given by maNavALa mAmunigaL)

vaLarum piNi koNda – Being of boundless sorrow
val vinaiyAl – due to dangerous karmas that cannot be gotten rid of by experiencing its effects or by amends,
kidaiththu aRiyAdhu – not getting directly (in a straight forward manner)
kiLarum thuNivu –  utmost faith
mikka nal vinaiyil – in the highest dharma, that is SaraNAgathi;
mudaiththalai – being of bad smell
Un – and in form of flesh, etc., – such body;
as said in ‘thaLarA udalam [thiruvAimozhi – 5.8.8]’ (~body that becomes weak), till the time of last breath,
thaLarum aLavum – till the time of getting weak
as said in ‘van sERRu aLLal poyn nilam [thiruviruththam – 100]’ (world of falsities, that is a dense sludge), ‘podhumbinil veezhndhu vazhukki [periyAzhvAr thirumozhi – 5.2.7]’ (falling into pit), ‘kUdi azhungik kuzhiyil veezhndhu vazhukkAdhE [periyAzhvAr thirumozhi – 4.6.6]’ (not get slipped and get immersed into the pit (of worldly affairs / pull of senses)), in the place of worldly affairs that is of recovering from using the holding stick that is about what are to be followed and what are to rejected, that is given due to  help of pious ones,  (but later again) falling down, and repeat this,
thariththum – managing to stay afloat
vizhundhum –  and falling into the cruel pit of senses like sound, form, etc.,
thani thirivERku – to me who was flailing without having any one with me as an accompaniment to end my loneliness, and preventing me from falling into pit holding me and guiding me to save me,
em – for us
iRaivan – lord
irAmAnusan thannai – emperumAnAr
those being ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god),
uRRavar uLar – they are there who are dedicated to (emperumAnAr).

Their love towards me only is my life savior, is the thought.

When some recite as ‘em iRaivar irAmAnusan thannai uRRAvar’ – those who are dedicated only to emperumAnAr, who are our lords – shall be the meaning.
piNi – sorrow;
nal vinai – sukrutham – fortune/virtue;
kiLarum thuNivu – growing faith/courage;
mudai – bad smell
Some also recite as ‘mikka nal vinaiyin kiLarum thuNivu’ – then, great faith that is required for the very high dharma of SaraNAgathi.

kUraththAzhwAn, a dear disciple of emperumAnAr

vyAkyAnam

vaLarum piNi koNda val vinaiyAl – As said in ‘adhana dhOshENa bhavEth dharidhraha, dharidhra dhOshENa karOthi pApam, pApAth avaSyam narakam prayAthi, punar dharidhra: punarEva pApi’ (One who never donated become poor, then they would commit sin, sin leads to hell, again they would be born as poor and sinful), and,

‘dhyAyathO vishayAn pumsa: sangasthEshU pajAyathE – sangAth sanjaAyathE kAma: kAmAth krOdhObhijAyathE – krOdhAdh bhavathi sammOha: sammOhAth amruthi vibhrama: – smruthi bramSAdh bhudhdhi nASa: bhudhdhi nASAth praNaSyathi [SrI bhagavath gIthA – Chapter 2 – SlOkas 62, 63]’ (Involving on the targets of senses, sentient develops attachment to them; attachment -> desire -> anger -> delusion -> confused memory -> loss of reason -> sentient perishes from that),

the one growing more and more, is the sickness – that is disease – and sadness from it.

koNda val vinaiyAl – that which creates such sadness all the time, due to the bad karmas which cannot be rid of by experiencing its effects or by amends;

mikka nal vinaiyil kiLarum thuNivu kidaiththaRiyAdhu – As said in ‘thasmAn nyAsamEshAm thapasAmathiriktha mAhu:’ (SaraNAgathi is supreme among the thapas), and

‘sathkarma nirathASSudhdhA: sAnkyayOgavidhasthadhA – nArhanthi SaraNa: thasyakalAm kOti thameemabhi’ (the pure ones who are interested in good karmas, and who do know sAnkyam yOgam,etc., they understand that those ways do not equal even in a small way to SaraNAgathy),

being the supreme among all the means, unlike other means which are detrimental to true nature (of AthmA), having the goodness of being amicable to true nature, the action in the form of anjali (venerate) (that is, SaraNAgathi), as said in,

‘mahA viSvAsa pUrvakam’ (~ based on utmost faith), and

‘thadhEkOpAyathA yAchnA’, and, ‘viSvAsa:prArthanApUrvam Athma rakShAbharam’ (~AthmA is protected as prayer is done with atmost faith),

what is said as great faith that is related to and goes up to the level of para bhakthi, para gyAnam, and, parama bhakthi – no such faith is attained, being absent in such knowledge;

nal vinai – fortune/virtue;  that is, prapaththi;

kiLarum thuNivu – ebbing faith/courage;

Some also recite as ‘mikka nal vinaiyin kiLarum thuNivu’ – then, great faith that is required for the very high dharma of SaraNAgathi.

mudaith thalai Un thaLarum aLavum – As said in ‘amEdhya pUrNam krimi janthu sangulam’ (fully impure, it contains germs, etc.,), and ‘svabhAva  dhurgandham asoucham adhruvam kaLEbaram mUthra pureesha bajanam’ (smells bad by nature, impure, unstable, this body is the holder of urine, etc.),

being the place of bad smell by nature, the body that is in the form of flesh, etc., urine, muscles, etc.;

till the time such body becomes weak;

mudai – bad smell;  mudai, and Un refers to body that is of flesh;  it is said too as ‘Una udal siRai [gyAna sAram – 1]’ (~prison that is this body made of flesh (etc));

thariththum vizhundhum – In such time, as said in ‘samsAra visha vrukshasya dhvE palE hyamruthOpamE | kadhAchith kESvavE bhakthis thadhbhakthairvA samAgama: (in the poisonous tree of this material realm, there are only two nectarian fruits; devotion towards krishNa which happens rarely, and being together with his devotees only), and,

‘kUdi azhungik kuzhiyil veezhndhu vazhukkAdhE [periyAzhvAr thirumozhi – 4.6.6]’ (not get slipped and get immersed into the pit (of pull of senses)),

‘mAya van sERRu aLLal poyn nilam [thiruviruththam – 100]’ (world of falsities, that is a dense sludge)

in the place that is this material world, having ups and downs,

some noble ones who are present here by His grace, as I was immersed in the affinity towards this material world, helped me to be lifted up,

and holding to the pole they gave, that is ability to discern between what should be followed and what should be rejected, and due to that getting temporary peace of removal of sorrows, and recovering from it;

and then due to carelessness/inadvertence, falling (again) into the cruel and hard pit that is interest in worldly matters like sound, taste, etc., (SabdhAdhi),

thani thirivErkku –   As said in ‘jeerNAtharissarith atheeva gabeera neerA bAlAvayam sakala miththam anarththa hEthu:’ (~we are not knowing the direction, gotten lost in the ocean), and,

‘nORRa nOnbilEn nuN aRivilEn [thiruvAmozhi – 5.7.1]’ (~ Did not undertake any penance, not having knowledge gained), and,

‘na dharma nishtOsmi’ (~am not following dharmas properly), and,

‘bhavadhurdhinE padha skalitham’ (~without knowing the direction to go in, Oh emperumAn! I have lost the way),

for me who does not have any accompaniment whether in the form of sentient or non-sentient,

irAmAnusan thannai uRRavar – As they said in ‘rAmAnujasya charaNau SaraNam prapadhyE’ (surrendered to only the divine feet of emperumAnAr), and, ‘rAmAnujArya vaSaka: parivarththisheeya [sundhara bAhu sthavam?]’ (we want to be under the shadow of divine feet of emperumAnAr?), and, ‘nachEth rAmAnujEth yEshA (Oh! If there was no ‘rAmAnujA’ the most prudent four lettered manthra (what (terrible) state would worms like me would have ended up in!)), etc., those who are having dedication towards emperumAnAr;

em iRaivar uLar – being a companion to remove our loneliness, preventing us from falling into the deep pit that is the worldly existence, they themselves hold me and direct me to lift me up – they are my lords;

Saying em iRaivar is referring to kUraththAzhvAn. amudhanAr himself divined earlier too, ‘vanja mukkuRumbAm nam kuzhiyaik kadaththum nam kUraththAzhvAn’.

Or,

it is adjective to emperumAnAr when read as ‘em iRavar-irAmAnusan’.

When some recite as ‘em iRaiyavan – irAmAnusan thannai uRRavarE’ – the meaning is to be taken as – those who stay dedicated to emperumAnAr and not know anything else, are my lords;

abhiyukthar (kOil kandhAdai aNNan?) too divined the noble ones are those who are dedicated to charama parvam (AchAryan), as ‘karmEdhikEchith aparE mathi mithya thAnyE bhakthimparE prapadhanam prvadhanthyupAyam, AmnAya sAra rasikAsthvamidhAnu bhAvAs thvAmEvayAnthi SaraNam Satajin muneendhra [parAnguSa pancha vimSathi]’ (some say karma yOgam, some say no – gyAnam yOgam, but some other may say bhakthi yOgam as the means; but those who truly understood SAsthram, would only consider you as the shelter, Oh SatakOpa! (nammAzhvAr) );

jeeyar too prayed for subservience to devotees, as ‘thvath dhAsa dhAsa gaNanA charamAva dhauya: thath dhAsa dhAsaika rasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (~ wish to be always interested in serving the last of series of hierarchy of servants of your devotees).

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

mikka nal vinai –  vinai : karma yOgam, gyAna yOgam;   nal vinai : bhakthi yOgam;  mikka nal vinai : prapaththi.

kiLarum thuNivu –  Since prapaththi is praying as ‘you please be the means and protect me’, it requires high level of faith; since I don’t have that, how would I get the path of prapaththi , asks amudhanAr.

mudaith thalai Un … thani thirivERku – ‘vENdA nARRam migu udal  [thiruvarangak kalampakam]’ (~do not want body which is of bad smell), said piLLaip perumAL aiyangAr in thiruvarangak kalambakam.

Un thaLarum aLavum ..vizhundhum – By this, he shows that even if the body (of meat, etc.) may become weak,  interest in other matters is not becoming weak, and it pushes us into the pit – thus showing the strength of interest in such matters.

It is the love of those dedicated to emperumAnAr, as ‘thEvu maRRu aRiyEn’, who are my associations, that would prevent us from falling into the pit that is worldly existence and can protect us – is the meaning of this pAsuram.

– – – – –

Translation: raghurAm SrInivAsa dasan

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

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – he thought about how emperumAnAr accepted him voluntarily and the way in which he removed his karmas; in this pAsuram – even though emperumAnAr would give starting from firm devotion leading towards prapaththi all the way up to parampadham to those who surrendered to him, I would not be eager to consume anything other than his auspicious qualities, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr celebrated about emperumAnAr being a great benefactor who accepted him voluntarily and removed with the sword that is his mercy, the eternal sins, for them to never return, and due to that being the head of prapannas he removed the mis- interpreters of vEdhas who propagated wrong meanings of vEdhas as true and bewildered people;

in this pAsuram – even though that emperumAnAr, for those who surrendered to him, would give completely the devotion to prapaththi that would uplift everyone, and the wealth of doing services which are done after surrendering, remove the association due to having the body and give mOkham which is the ultimate destiny, amudhanAr divines his staunch following saying – I would not wish for consuming anything other than the auspicious qualities of emperumAnAr.

thavam tharum selvam thagavum tharum saliyAp piRavip
pavam tharum thee vinai pARRith tharum paranthAmam ennum
thivam tharum theedhil irAmAnusan thannaich chArndhavarkatku
uvandhu arundhEn avan seer anRi yAn onRum uL magizhndhE        –  94

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Word by word meaning (given by maNavALa mAmunigaL)

theedhil – not having the blemish of one leaving to suffer due to not removing the unwanted or not giving what is wished for;
irAmAnusan – such emperumAnAr
sArndhavarkatku – to those who surrendered
thannai – him
first,
tharum – he would give; what is said in prior sentence (of dhvaya mahA manthram),
thavam – that is, firm devotion to surrender (SaraNAgathi nishta)
and then,
tharum – he would give
what is said in latter sentence, as required for taste of doing service
selvam – that is, wealth of devotion
thagavu – (thagundha) appropriate as per the nature of what is to be attained;
Then, as is said in ‘sArndha iru val vinaigaLum sariththu [thiruvAimozhi – 1.5.10]’ (pushed over (completely without any remainder) the two types (virtues and vices) of karmas that are irremovable which are being together (with me)),
tharum – will make
thee vinai – the cruel karmas
pARRi  – become insignificant dust
(the cruel karmas which)
tharum – would create more and more of
pavam – samsAram (worldly existence)
sariyA – one which would not leave us unless an all powerful would let it leave us
piRavi – which is due to births
as said in ‘paNdai val vinay pARRi aruLinAn [kaNNinuN chiruthth thAmbu – 7]’ (mercifully drove away as dust, the strong sins which were following me eternally),
As said in ‘parandhAma akShara parama vyOmAdhi SabdhithE [gadhya thrayam]’ (~the word indicates SrIvaikuNtam),
tharum – he would give;
paranthAmam ennum – which is said as parandhAmam
thivam – that is parmAkASam – that is, SrIvaikuNtam;
even though he would give all these in these ways,
yAn – I
arundhEn – would not consume
onRum – anything else
avan seer anRi – other than his qualities
uL magizhndhu – with happy mind
uvandhu – and liking.
When some recite as ‘saliyAp piRavip pavam tharum’ – sali – is – removable from its place; saliyA – cruel karmas that are difficult to uproot, which is the cause of worldly existence;

pavam –> samsAram – worldly existence;
pARRi – (break it into) pieces;
magizhndhu – implies liking, so uvandhu – is with liking, and supporting / taking it up. (I would not do that, says amudhanAr about other things).

emperumAn is AzhvAr’s divine body

vyAkyAnam

emperumAnAr who does Not have the blemish of not accepting those who came to surrender by only considering the propriety of conduct as per SAsthram which says ‘praSAntha chiththAya SamAnvithAya’ (~ mind calm, control of inner and outer senses – teach only to such disciple), etc., and so thinking by looking at them that the sins that prevent them from surrendering are not removed, and the faculties of body have not flourished for doing services to Him.

Would it not be against the noble words ‘pareekShya vividha upAyai:’ (When disciple comes to AchAryan, AchAryan should test him in different ways first)? – since it is said in SrIvachana bhUshaNam ‘iraNdum kulaiya vENumenRirukkil iraNdukkum iraNdum uNdAyththadhAm [SrIvachana bhUshaNam – 16]’ (if the two – thAyAr and perumAn – wait till the devotee’s two – presence of bad and loss of good, are addressed by the devotee before accepting the devotee’s surrender, then the two, that is, thAyAr and perumAn would get the two blemishes of presence of bad and loss of good),

and so, analyzing the good and bad aspects would end up being a blemish for the one being surrendered to.

It is said too as, ‘thyajyathE yadhi dhOshENa guNEna parigruhyathE – Ethath sAdhAraNA:panthA: Achrithasya kutha:palam’ (~if will drop looking at blemishes, or accept only looking at qualities of one coming to surrender, then there is no greatness in the ordinary one being surrendered to).

theedhu – is – having the blemish of leaving to suffer from not removing the unwanted and not giving what is wished for;  he is not having such blemish is the meaning here.

thannaich chArndhavarkatku – for those who consider him as means and destiny, and surrender to him who is having such glory,

first,

thavam tharum – as said in ‘nyAsa mEshAm thapasAmathiriktha mAhu:’ (SaraNAgathi is supreme among the thapas). he would give the most distinguished among the means, and which is according to true nature of self, and what is shown in the first sentence of dhvayam, that is the firm devotion towards SaraNAgathi;

selvam thagavum tharum – and then, he would give that which is shown by the second sentence of dhvayam, that is, doing services (kainkaryam); and, like one needs hunger before eating, he would give the wealth of taste that is devotion that is suitable for the destiny;

thagavu – suitability;

selvum – tharum – As said in ‘sathu nAgavaraSSrImAn’, (SrImAn that is gajEndhrAzhvAn), and ‘lakShmaNO lakShmi sampanna: [SrI rAmAyaNam]’ (Having wealth that is kainkaryam, that is iLaiyAzhvAr (when leaving for forest)), he would give such wealth that is service (kainkaryam).

Or,

thagavum tharum – would also give the longing (thagavu) for the destiny.

Or furthermore, selvam thagavum tharum – the kainkaryam said in latter sentence (of dhvaya mahA manthram) applies up to charama parvam (the ultimate state, that is kainkaryam to AchAryan), and since it is the utmost dharmam, he would give the wealth of kainkaryam that extends to such charama parvam. For this meaning, thagavu – is – dharmam.

sariyAp piRavip pavam tharum theevinai pARRith tharum – next, as said in ‘sArndha iru val vinaigaLum sariththu [thiruvAimozhi – 1.5.10]’ (pushed over (completely without any remainder) the two types (virtues and vices) of karmas that are irremovable which are being together (with me)), unless the most powerful (emperumAn) can destroy it, it cannot be removed even by experience of its effects or by penance, and which would make one go through more and more of worldly existence through many types of births – such cruel karmas.

As said in ‘paNdai val vinai pARRi aruLinAn [kaNNinuN chiruthth thAmbu – 7]’ (mercifully drove away as dust, the strong sins which were following me eternally), he would make such karmas break into insignificant pieces (powder); like how powder would fly off as wind blows,  he would let those karmas fly away.

pavam – samsAram – worldly existence;

pARRi – (break it into) pieces;

gIthAchAryan too said ‘sarva pApEbhyO mOkShayishyAmi [SrI bhagavath gIthA]’ (~I will liberate (you) from all the sins).

paranthAmam ennum thivam tharum – next, as divined in gadhya thrayam, ‘parandhAma akShara parama vyOmAdhi SabdhithE [gadhya thrayam]’ (~the word parandhAmam indicates SrIvaikuNtam), thivam – paramAkASam, what is said as ‘parandhAmAm’, that is, SrIvaikuNtam.

He would give that.

Even though in this way he would give starting from following of prapaththi all the way up to paramapadham,

avan seer anRi yAn –  matters other than the auspicious qualities of emperumAnAr who is the benefactor as listed in the aforementioned,

uL magizhndhu – uvandhu arundhEn – I would not accept it with happy mind and enjoy (such other matters).. arundhu – consume (enjoy).

You see, even paramapadham which is said as ‘suzhi pattu Odum sudharch chOdhi vELLam [thiruvAimozhi – 8.10.5]’ (~in paramapadham that looks like flood of light flowing whirling), is ignored by amudhanAr like ignoring aiSvaryam (comforts), and kaivalyam (enjoying own AthmA only), because of enjoyability of auspicious qualities of emperumAnAr that are as said in ´pAlE pOl seer [periya thiruvanthAdhi – 58]’ (~ enjoyable like milk);

By this, with love I would like and consume only his divine auspicious qualities, says amudhanAr.

magizhndhu – implies liking, so uvandhu – is with liking, and supporting / taking it up. (I would not do that, says amudhanAr about other things).

When some recite as ‘saliyAp piRavip pavam tharum’ – sali – is – removable from its place; saliyA – cruel karmas that are difficult to uproot, which is the cause of worldly existence;

jeeyar too wished for it in ‘nithyam yatheendhra [yathirAma vimSathi 4]’ etc., slOkams.

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

thavam tharum – Realize that being in the state of SaraNAgathi itself is a great fortune, as said in ‘kEchidh bhAgyAdhikA: puna:’. So it talks about that benefit being given.

Firm devotion towards SaraNAgathi  is – living as said in the first sentence of dhvaya mahA manthram. Having the firm determination that the divine feet is the only shelter. Mind not going towards other means, and having full faith that the ultimate destiny would not be lost to us.

selvam thagavum tharum – Note that the word thagavum (matching) is used only with selvam thagavum; he would give matching wealth that is suitable for doing service mentioned in the second sentence of dhvaya mahA manthram; that matching wealth is the devotion in the form of love.

He would give the devotion that is suitable for service that extends up to doing that service to emperumAnAr himself (charama parva nishtai).

==> Those dedicated to emperumAnAr only, would consider the meaning of dhvayam as being applied to emperumAnAr himself.  This is explained:

They consider nammAzhvAr as representing the diving body of SrIman nArAyaNan whose kindness is instigated by pirAtti. Since divine body would highlight the qualities of emperumAn, and since nammAzhvAr highlights the divine qualities of emperumAn, we consider nammAzhvAr as the divine body of SrIman nArAyaNan. Now, we consider emperumAnAr as the divine feet of that nammAzhvAr.

So in the first sentence of dhvayam they surrender to that divine feet, that is , to emperumAnAr;  if we consider nammAzhvAr who is divine body of SrIman nArAyaNAn and consider nammAzhvAr’s divine feet (emperumAnAr) as the means, and it being the destiny too, we do kainkaryam to that divine feet (emperumAnAr) himself, and that is what they consider the meaning as for the second line of dhvaya mahA manthram.

thee vinai pARRith tharum – pARRi -> removing the karmas, like turning them into pieces.  nammAzhvAr who surrendered to emperumAn (prathama parva nishtai) said, ‘kamala malarp pAdham kANdalumE viNdE ozhindha [thiruvAimozhi – 10.4.9]’ (~as I saw the lotus feet the karmas were broken (into pieces)), whereas, madhurakavi AzhvAr  being in charama parva nishtai  (devoted to devotees/AchAryan), says, ‘paNdai val vinai pARRi aruLinAn  [kaNNinuN chiruthth thAmbu – 7]’ (mercifully drove away as dust, the strong sins which were following me eternally); it may possible for just broken one to get back into form; but if it is turned into pieces, then it would fly away and not come back to form. That is the greatness of love of AchAryan (love towards AchAryan);  following such state, amudhanAr also says, pARRith tharum.

paranthAmam – param dhAmam – best place.

See the beauty of sequence of words – first it is about following of SaraNAgathi as per first sentence of dhvayam ,  then the suitable devotion that matches the service mentioned in second sentence of dhvayam, then after that it is about removal of the unwanted (theevinai pARRi) which is the meaning of word nama:,  then it talks about thivam which is the achievement of the wanted that is suitable for kainkaryam which is the meaning of chathurththi  (Aya).

yAn avan seer anRi onRum arundhEn – emperumAnAr’s divine auspicious qualities are so sweet for amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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

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Introduction (given by maNavALa mAmunigaL)

As emperumAnAr did not say anything for that, amudhanAr gets it clearly that it is due to causeless mercy (nirhEthukam), and says – emperumAnAr, who cut off my cruel karmas is the one who, when no one had asked for it, had came by himself and rejected the philosophies that misinterpreted vEdhas; whatever he does would be based on his causeless mercy only isn’t it?

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Looking at the divine face of emperumAnAr, amudhanAr asked – your highness who all these days had ‘tied up your legs’ and not stepped in to accept me, and now when there is nothing I have done, are accepting me; what could be the reason? let me see you explain that – even after he pushed emperumAnAr he did not reply but was keeping his head down – amudhanAr understood that it is due to causeless mercy which cannot be seen anywhere else; and

in this pAsuram – emperumAnAr took out the sword that is his mercy from its case that is his own volition, and cut and threw away my cruel sins along with all its trace; emperumAnAr who is the head of the clan of prapannas, is the most helpful who removed the deceitful words of the most foolish kudhrushtis (who misinterpret vEdhas) who were giving wrong meanings that manifested from their ignorance as the meaning of vEdhas. Thus amudhanAr gets clarity that whatever emperumAnAr does is due to his causeless mercy, and gets convinced himself.

kattap poruLai maRAip poruL enRu kayavar sollum
pettaik kedukkum pirAn allanE en peru vinaiyaik
kittik kizhngodu than aruL ennum oLvAL uruvi
vettik kaLAindha irAmAnusan ennum meyth thavanE                   –  93

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Word by word meaning (given by maNavALa mAmunigaL)

en peruvinaiyai – Seeing the greatest sins of mine which are like unapproachable thorny shrubs
kitti – (he) came without backing off
uruvi – and took out
oL – the bright, sharply done
vAL – sword
than aruL ennum – that is his mercy,
from its holder that is his volition which was hidden until the time of his acceptance,
vettik kaLaindha – and cut away and threw off
kizhangodu – (the sins) along with the root that is the scent of such sins which can be the cause of regrowth of such sins;
meyth thavan ennum – he who is the head of the clan of prapannas,
irAmAnusan – that is, emperumAnAr,
kedukkum – removed
(the other philosophies which are) as said in ‘para brahmaiva agyam brama parigatham samsarathi [vEdhArtha sangraham]’ ((other philosophies) say brahmam is having agyAnam (lack of knowledge), it is having brAnthi (confusion) and so is toiling in material world) etc.,

kayavar – such kudhrushtis (mis-interpreters) who cause confusion
sollum – say
pettai – deceitful words,
kattam – and lowly
poruLai – meanings
maRaip poruL enRu – as the meanings of vEdhas;
pirAnallanE – emperumAnAr is such a helper, isn’t it?

Thought is that all that he does is based on causeless mercy.

kattam – kashtam – difficulty/lowly
pettu – deceitful sentences
meyththavan – based on true nature of self he is one having the thapas in the form of SaraNAgathi (surrender) which is the truth;

Among the thapas it is said SaraNAgathi (surrender) is the best, in ‘thasmAn nyAsa mEshAm thapasAmathiriktha mAhu:’ (SaraNAgathy is supreme among the thapas).

vyAkyAnam

en pey vinaiyaik kitti – Flourishing with branches and sub-branches, the poisonous tree of bad karmas which cannot be rectified by amends or experience of effects, was created by me who was not amicable till now;

even though that tree that was like thorny shrubs was not approachable by anyone,

like how krishNan went and got to kaurava army and destroyed them, as said in ‘kAlOsmi lOka kshayakruth pravrudhdha: [SrI bhagavath gIthA]’ (I am the Time; I am the one who lets the world vane and grow);  it is said too as ‘avidhyA tharu’ (tree that is ignorance of true knowledge).

vinaiyaik kitti  is vinaiyEnaik kitti -> getting to me who is of such karmas;

He is saying – you see, instead of getting someone to do the work, he by himself came and got me.

kizhangodu – up to the root that is the scent of karmas which can trigger the growth of such karmas

than aruL ennum – Unlike the grace of one who said ‘sidhdhir bhavathi vA nEthi samsayOchyutha sEvinAm’ (Even for those who serve achyuthan (name implies one who does not let down His devotees), it is doubtful whether they achieve him or not), grace of emperumAnAr who is said as ‘nasamsayasthu thadh bhaktha paricharya rathAthmanAm’ (~for the devotees of emperumAn’s devotees there is no doubt about attaining emperumAn),;

oL vAL uruvi – pulled out the beautiful sword weapon from its holder that is his volition; oL -> beauty;  oL vAL -> sword having brightness; sword that is sharp;

vettik kaLaindha – cut it and threw away; like how one would wonder whether there was even a plant in that place earlier if a plant is cut and its root is removed, he removed my karmas along with their root (scent), that one would wonder whether amudhanAr even had such karmas earlier; removed it so thoroughly with the root;

emperumAnAr’s divine vigraham at vAnamAmalai

meyth thavan –  having truthful thapas. Having thapas in the form of true nature of AthmA, that is SaraNAgathi (pArathanthriyam); as said in ‘thasmAn nyAsamEshAm thapasAm athirikthamAhu: [thaiththirIya upanishath nArAyaNavalli – 50]’ (Thus, this nyAsam (SaraNAgathi) is said as the top-most penance), emperumAnAr is a follower of prapaththi which is supreme among all the thapas; due to this only, you see, he is followed by the clan of prapannas and is the head of prapannas.

irAmAnusan – such emperumAnAr

kattap poruLai maRaip poruL enRu – As per ‘para brahmaiva agyam brama parigatham samsarathi thath parOpadhyAleedam [vEdhArththa sangraham]’,((other philosophies) say brahmam is having agyAnam (lack of knowledge), it is having brAnthi (confusion) and so is toiling in material world, and when it realizes this then it gets liberated)’, etc., it contradicts upa-brahmaNams, contradicts sUthrams, and contradicts prathyaksham (plain sight) , and so they are lowly; them saying that these are meanings of vEdham;  kattam – lowly / imaginary,

kayavar sollum – As said in ‘mAyAvAdham asach-chAsthram pracchannah baudhdham uchyathE mayaiva kalpitham dhEvi kalau brAhmaNa rUpiNA [pAdhma purANam]’ (Sivan saying: O pArvathI, in the age of kali I shall descend in the form of a brahmaNa to spread this mayAvAdha philosophy which is actually buddhism in disguise), deceitful to the world, they say that there is no divine form (vigraham), no natural auspicious qualities, no place like said in ‘pAdhOsya viSvA bhUthAni thripAdhasyAmruthamdhivi [purusha sUktham 13]’ (all of this material realm (which contains unlimited 14-layered universes) is a quarter portion of His wealth), there is no characteristic of being husband of lakshmI which is said in ‘hreeshchathE lakShmeeScha pathnyau’ (He is having divine consorts SrIdhEvi, bhUmA dhEvi and neeLA dhEvi), and for these explanations they say that they are inner meaning of vEdhas –  such mis-interpreters like Sankara, et al., which they explain in detail; kayavar – those having lowly/bad path/ways.

pettaik kedukkum pirAn allanE – Isn’t he the helper who removed such deceitful sentences.

pettu –> deceitful sentence

pettai kedukkum – pettu -> their bad prabandhams (their Slokas/poems) which are fully badly twisted, as said in ‘pankantharitha gunjEna SankarOdhyartha palyathA’, the lowly poems that they created; emperumAnAr removed such very lowly arguments by using, as celebrated in ‘yatheendhra matha sUkthi artha svachchandhagadhi rathnavath’ (like a clean gem that is very clear, emperumAnAr’s words have very clear explanations), and being able to remove the tangles of vEdhAntham as said in ‘chirandhana sarasvathee chikura bandha sairandhrikA’, such arguments full of truth through SrIbAshyam and such prabandhams.

Now, since he did this by himself and not done in response to someone asking for it, amudhanAr gets convinced that all these acts of emperumAnAr are due to his causeless mercy.

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

kattap poruL ­ –  also means – for those with true knowledge, the deceitful words of those other philosophies would cause difficulty/sorrow. For example, when yAdhavaprakASan gave lowly meaning for kapyAsam, emperumAnAr’s heart  was in sorrow, and tears rolled out in the very presence of him.

vinaiyai kitti – instead of saying vinaiyai ‘vetti’ (cut),  the word ‘kitti’ (approached) is used, perhaps because the karmas are unapproachable dense bushes, but still emperumAnAr approached it and removed them all; it shows emperumAnAr’s nature of not backing off from them.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Introduction (given by maNavALa mAmunigaL)

While the people are being so, amudhanAr thinks about the cultivation of goodness done by emperumAnAr for them, and celebrates him for that.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr talked in detail about the ways and unfortunate birth of those who did not associate themselves to emperumAnAr who is the most noble who lifts up both the people stuck for ever in the material world and those who have got at least a little amicability to be lifted up.

In this pAsuram – Those with knowledge surrounded by the lowly thamO guNam (mental darkness), and knowingly portraying the mystical worship (Agamam) said by rudhran as the best, and those following lowly baudhdha, (jaina, etc.), philosophies, and being in the side of rudhran, were the pAsupathar; they spread darkness with their words; emperumAnAr removed that darkness and helped everyone in the world, like drenching and cleaning by a good spell of rain; and emperumAnAr showed periya perumAL who is visible to our eyes as being easy to approach for all AthmAs, and as the suitable lord; this is the meaning emperumAnAr gave to us very easily. Oh! what a generous one he is – thinking so about the great help of emperumAnAr, amudhanAr celebrates him.

maruL surandhu Agama vAdhiyar kUrum avap poruLAm
iruL surandhu eyththa ulagiruL neenga than eeNdia seer
aruL surandhu ellA uyirkatkum nAthan arangan ennum
poruL surandhAn em irAmAnusan mikka puNNiyanE                    –  91

Listen

Word by word meaning (given by maNavALa mAmunigaL)

maruL – With all the ignorance
surandhu – gathered together
Agama vAdhiyar – taking up as authoritative reference the mystical worship (Agama) based on rudhran, people called pAsupathar, et al, came standing to argue
kURum – to establish rudhran as supreme; they talked based on their creations of new and many explanations,
avam poruLAm – which are such lowly meanings
iruL surandhu – that is, there was such excessive thamas (mental darkness)
ulagu – and the world was
eyththa – distressed due to that
iruL – and was covered in darkness;
neenga – to remove that,
than aruL surandhu – by his driving grace which is his
eeNdiya seer – distinguished and concentrated quality of protecting those surrendered to him,
surandhAn – he helped by giving
poruL – the meaning
ella uyirkatkum nAthan – that the lord of all the AthmAs
arangan ennum – is periya perumAL;
em – his such grace of giving that meaning to us,
irAmAnusan – that is, emperumAnAr,
mikka puNNiyan – is most virtuous, you see!

Or, can be read together as ‘mikka puNNiyanAna em irAmAnusan – porul sorindhAn’, where the focus is on his being most virtuous; ‘avap poruL’ -> harmful meaning;

When reciting as ‘AgamavAdhiyar kURum maRap poruL’, it is opposite of virtuous – such meaning told by those people; it is so because it affects AthmA;

Or, when some recite as ‘Agama vAdhiyar kURum maRaip poruL’, as said in ‘thaiScha prasidhdha vibhavasya samUlathAyai grAhyA thrayee’ (taking the three vEdhas as the source), they quote their Agamam as reference for their statements;  and as said in ‘thrayAmapicha sAmAnyA vAdhaSchiththa vibEthaka:’ (their arguments are to confuse the mind); they use some words of vEdhas that celebrate some other beings due to some momentary happiness about them (praSamsA param), and they say that vEdhas say those meanings only;

Some also recite as ‘iruL sumandhu eyththa’ – in that case, the darkness is a heavy load for the world due to which it suffered;

seer -> beauty; (beauty of emperumAnAr)

Some also recite as ‘irAmAnusan ennum puNNiyan’, which also goes with the earlier meaning.

vyAkyAnam

maruL surandhu Agama vAdhiyar kURum – Since He is shown (as supreme) by unique names like nArAyaNa, krishNa, vAsudhEva, kESava, hrusheekESa, achyutha, anantha, and so on, for the three types of sentient entities (bhadhdha, muktha, nithya), and non-sentient groups (sudhdha, miSra, kAla thathvams), He is present everywhere with life-saving, pervading, governing, and not limited by the three aspects (time, place, item), and ever existing – with such qualities, He is the lord of everyone;

But not learning this, having all the effects of earlier births covering them, like the big gathering of poison at the churning of dark sea, they are filled with the gathering of ignorance, and so are rejecting the well known stories of protections of prahlAdhan, gajEndharan, and others, and also rejecting the story of maithrEyar’s neutral (sAmAnyam) question  ‘yathaSchaithath charAcharam’ (wish to know who is the cause of creation, protection, and erasure) for which parAsara bhagavAn gave specific (viSEsham) answer ‘vishNOssakASAth udhbhUtham’ (it is from vishNu that all the worlds come about),  etc.,  (whereas for other lowly purANAms, question would typically be specific – as in “tell me about skandhan”, etc).

They became involved in the bad Agamams of Siva yOgasAram, etc., which can give, just by looking at them, the ignorance/confusion as said in ‘thamas thvagyAnajamvidhdhi mOhanam sarva dhEhinAm pramAdhAlasyanidhrAbhi: thanibhadhnAthi bhAratha’ (the ignorance gives birth to it, and makes anyone with body to get deluded, making them be forgetful, have misunderstandings, laziness, sleepiness, etc., and makes them tied  to the material world),

and so they take that up as authoritative reference, and come stand and do bad debates – such groups called as pAsupathar, etc;

avap poruLAm iruL surandhu – Starting from jatA kalAba basma rudhrAksha lingadhAraNAm (plait of hair, ash, etc., used by Saivites), the unwanted identities and meanings was spread which is darkness;

avap poruL -> harmful meanings.

When considering how some recite it as ‘Agama vAdhiyar kURum maRaip poruL’ – it means – not understanding from the words of  rudhra, hara, thruyambaka, sthANu, virUpAksha etc., about the state of one who goes in non-virtuous path, that is rudhran, as one who is surrounded (vyApyathvam), that is, is of the form of aNu (atom). (as opposed to emperumAn whose nature is to surround (vyApakathvam);

and without considering the inner meaning based on sAmAnAdhikaraNa (being same based on how AthmAs are body of emperumAn) what is said in vEdham ‘sabrahmA sa Siva:’ (~brahmA and Siva are parts of emperumAn), etc., not considering what is said in the beginning and end (like summary), taking up some seemingly suitable ones from a few famous and non-known-well meanings from sUtha samhithai etc.,- darkness that is lowly meanings for such cases;

Or, split-reading it as ‘kURum  aRaip porul’, their meanings that damage the nature of AthmA; saying damaging because it destroys the ways of AthmA.

Or, ‘aRai’ to mean, just meaningless sound (dhvani), like that of the waves in the ocean;

{Translator’s note: ANdAL also rejected ‘aRai’ paRai (sounding percussion instrument), and wanted ‘that’ paRai, that is mOksham.}

eyththa ulagiruL neenga – As said in ‘thamasthva gyAnajam viththi’ in the darkness that is ignorance, where the sentient were not able to discern between truth and non-truth, emperumAnAr removed such darkness;  eyththa – (darkness that) makes people/AthmA weak;

than eeNdiya seer aruL surandhu – Like how the sun which removes darkness would spread several thousand rays into the world at the same time, emperumAnAr’s qualities like servitude to those who surrendered to him, etc., he spawned his distinguished gathering grace everywhere in the world;  eeNdu – gathering together; seer -> beautiful;

As said in ‘thathra sathvam nirmalathvAth prakASakamanAmayam –  sukasankEna badhnAthi gyAna sangEna chAnaka’ (sathvam, that is, not having dirt (misunderstandings, confusions, etc), that is, when having association with noble people, darkness that is ignorance would get removed), superiority of sathvam (purity) due to his acceptance of us,

and as said in ‘agyAna thimirAnthasya gyAnAnjana SalAkayA – chakShur unmileethamyEna thasmai sathguravEnama:’ ((AchAryan) removed the darkness that is ignorance, like how it brightens the eyes when wearing black paste (kAjal)), by emperumAnAr’s advises/teachings, all the darkness that is ignorance that followed us from time eternal will be removed without any trace.

ella uyirkatkum nAthan arangam ennum poruL surandhAn – He who is not in some unreachable place, but is in kOyil (SrIrangam) where we are present, where He is in lying posture, that is, periya perumAL, is the apt lord for us as said in ‘pathimviSvasya’ (He is the lord of the world), ‘uthAmruthavasyESAna:’ (He is the owner of Himself), and ‘lOkanAtha: purA bhUthvA [SrI rAmAyaNam – kishkinthA kANdam – 4.18 (iLaiya perumAL to sugreevan)]’ SrI rAma who is the lord himself…), and ‘muzhu Ezhu ulagukkum nAthan [thiruvAimozhi – 2.7.2]’ (Lord of all the worlds) – emperumAnAr showed this meaning to all the sentient in this world, to save them;

em irAmAnusan – our lord, that is emperumAnAr;

mikka puNNiyanE – know that emperumAnAr is highly virtuous;

Some also recite it as ‘irAmAnusan ennum  puNNiyan’ – Since he helped us in this way, till the time there is moon in the world, know that he would be the most virtuous;

It could be read as ‘mikka puNNiyanAna em irAmAnusan  – poruL surandhAn’ (Our highly virtuous emperumAnAr showed us the meanings).

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

maruL surandhu … ulagiruL neenga –  Agama vAdhiyar – taking the Agamam said by rudhran as authoritative reference, and limiting themselves with that, and not researching fully, they debated with those who give the (true) meanings; they are Saivites like pAsupathar, etc.

Even though they are of many different groups and contradict each other in philosophy and activities, they are together referred to here as Agama vAdhigaL because they agree among  them that Sivan is supreme which is against vEdhas, and like potter is to a pot, they consider Sivan as only the cause of everything; reason for wrong meanings like these is due to confusion of their mind.

Sivan wanted to achieve higher levels and prayed to emperumAn to worship him and carry him, be made worshipable, and so on; emperumAn seeing his state of wishing for self-elevation, ordered him to create mOha Sastthrams (that would confuse people into thinking that Sivan is supreme); purANAs say that Sivan taking this as a reason created  such SAsthram.

varAha purANam says that there was a curse of gauthama towards those who live outside of what are prescribed in vEdhas and who live carelessly due to other afflictions; Sivan wanted to make that curse come true and so created mOha SAsthram. This history is also shown in paramatha bhangam – 41 by vEdhAntha dhEsikan.

avap poruL – Lowering the status of emperumAn and making lower level one as supreme, making prakruthi thathvam as upAdhAna kAraNAm for the world, and keeping the supreme lord as nimiththa kAraNam only  – are all not the meanings of vEdhas, so they are lowly philosophies.

nArAyaNan is the first supreme one; brahmAn, rudran are based on birth only, and since the supreme one Himself changes as the world, He is upAdhAna kAraNam for the world, and since He changes by his own decision, He is also nimithha kAraNAm – these are the true meanings said in vEdhas.

ellA uyir … poruL surandhAn – it is to be noted here that amudhanAr says ‘arangan’ instead of ‘nArAyaNan’,  when saying He is the lord of all the AthmAs. This is to get them to follow in the words of pAncharAthra Agamam which shows the true ways of SAsthram, and so is advising them to follow it in this world and come to arangan in this world, since pAncharAthram talks about archA mUrthy (statue).

– – – – –

Translation: raghurAm SrInivAsa dasan

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