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rAmAnusa nURRanthAdhi – 78

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Introduction (given by maNavALa mAmunigaL)

After thinking about emperumAnAr’s help in these ways, amudhanAr talks about the pains that emperumAnAr took to reform him, and – in this way after you have reformed me and made me part of what is accepted by you, other incorrect/lowly matters would not be acceptable to my mind.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr fully thought about all the series of help of emperumAnAr, who by showing powerful authoritative references, won those of other philosophies who were overwhelming the world, about how emperumAnAr removed all his sins, and whether wanted to give some more after that;  in this pAsuram – Like the experts who turn barren land into a fertile land, after taking up new efforts to reform me who was after material aspects till now and made me to be servant of Sriya:pathi (SrIman nArAyaNan) who is your lord, other incorrect/lowly matters would not set in my mind even if forcefully set – says amudhanAr.

karuththil pugundhu uLLil kaLLan kazhaRRi karudhaRiya
varuththaththinAl miga vanjiththu nee indha maNNagaththE
thiruththith thirumagaL kELvanukku Akkiya pin en nenjil
poruththappadAdhu em irAmAnusA maRROr poyp poruLE      –   78

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Word by word meaning (given by maNavALa mAmunigaL)

karuththil pugundhu – Thinking that if staying at distance it may not be possible to reform his heart,  he came and entered into myheart,
like those who stay in the house would remove the weeds/trash there,
uLLil kaLLam kazhaRRi – removed AthmApahAram (thinking that the AthmA is mine)
karudhaRiya  – what is not even imaginable in others’ minds
varuththaththinAl – with great pains/efforts,
thinking that if I am aware then I will nullify his efforts, without my knowing anything,
miga vanjiththu – keeping it very secret
nee – (neeyE) – you who only know that, and putting efforts
thiruththi – like those who could fix a barren land as cultivatable
indha maNNagaththE – in this world,
thirumagaL kELvanukku – to SrI:pathi (SrIman nArAyaNan) who is your destiny,
Akkiya pin – after making (me) to be used in His antha:puram (private quarters)
en nenjil – in my mind which your highness had reformed
other than the true meaning which your highness has expounded,
maRROr poyp poruL – a false meaning that is outside of that,
poruththap padAdhu – would not fit in my mind even if forcefully set.
Saying ‘indha maNNagaththE thiruththi’ ­ to show that in this world that instigates darkness the difficulty of his reforming me.
karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).
varuththam – strain / efforts.

vyAkyAnam

karuththil pugundhu uLLil kaLLam kazhaRRi – As said in ‘thEshAm Eva anukam pArththam aham agyAnajam thama: | nASayAmyAthma bhAvastha: gyAna dhIpEna bhAsvathA [SrI bhagavath gIthA] (~ I destroy darkness born due to ignorance, by being the thought of his mind towards my divine form), and in ‘ennaith theemanam keduththAy [thiruvAimozhi – 2.7.8]’ (You made me have the mind that does not have anything bad), thinking that if staying away then it would not be possible to reform him, he entered my heart by himself, and like how those staying in a house would remove the weeds / trash, he wiped away without trace all defects of the form of ignorance, of mistaking of attributes, and of wrong identification (agyAnam, anyathA gyAnam, viparItha gyAnam),

and as said in ‘kimthEna nakrutham pApam chOrENa AthmApahAriNA [mahAbhAratham] (one who misunderstood AthmA as his – what stealing has such person not done?), completely removed the defects like stealing of AthmA (thinking that it is mine), etc.

karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only.  Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).

karudhariya varuththaththinAl By efforts which others cannot even think of taking up. varuththam – efforts/pains.

miga vanjiththu Thinking that if I knew then I would nullify his good efforts, he keeping them secret from me, like a mother would secretly get his son fed, i.e., son who has gone out of home angrily and staying in another place during night – irA madam UttuvAraip pOlE. {This phrase is used in mumukshuppadi to show that emperumAn would do that – but here it is used to show the efforts of emperumAnAr}.

nee indha maNNagaththE thiruththi – (neeyE) with efforts that only you would know, reformed the barren land that was me, as said in ‘seyal nanRAgath thiruththi  [kaNNinuN chiruththAmbu – 10]’ (~reformed me to follow properly), me who all these days had been eternal samsAri and was involved in material aspects, etc., and was staying away from the good, and had involved in unwanted things.

thEshAm sathatha yukthAthAm bhajathAm preethi pUrvakam – dhadhAmi bhudhdhi yOgam tham yEnamAm upayAnthithE [SrI bhagavath gIthA](For those who has got devotion towards me and worship me (with love),  I give them (with love) budhdhi yOgam (special knowledge) and using that they reach me), unlike that – reforming not based on some qualification in me, you reformed me voluntarily without anything in me.  Reforming is – advising me that this AthmA is a servant of the lord who is Sriya:pathi (SrIman nArAyaNan).

thirumagaL kELvanukku Akkiya pin – This knowledge about my servitude which would typically come once after reaching SrIvaikuNtam (nalam antham illadhOr nAdu), you gave that help in this world, and as the result of it, after making me to be set in the antha:puram (queen’s private quarters) of the husband of SrIdhEvi that is periya pirAttiyAr, like said in ‘pUmagaLAr thanik kELvan [thiruvAimozhi – 1.9.3]’ (~ the husband of thAyAr);  after giving my AthmA (uyir) in writing to emperumAn who gave me knowledge (after annihilation).

As said in ‘maRuvith thozhum manamE thandhAy [thiruvAimozhi – 2.7.7]’ (You gave me the mind that would focus and do services to You), after helping me with true knowledge and gracing me by making me be a servant only to bhagavAn;

{Translator’s note: emperumAnAr did not stop with that; he changed the mind of periya pirAttiyAr who herself may not be able to contain her own anger when seeing our continued misdeeds, and of periya perumAL who looked at SAsthram for determining punishments, and made them accept us; the lines in this pAsuram till now could thus apply to emperumAnAr going into the mind of Sriya:pathi ?; (Note that these lines do not explicitly say that it is amudhanAr’s mind into which emperumAnAr entered). Now, kaLLam could mean their justified anger at us); with that, the phrase ‘thirumagaL kELvanukku Akkiya pin’ completes full circle}

Ramanuja panguni uttiram serthiemperumAnAr making Sriya:pathi accept us

en nenjil poruththap padAdhu – will not get set in my mind, mind which your highness reformed by taking utmost pains;

em irAmAnusA  As said by ‘asmath gurO:’,  Oh emperumAnAr! who gave knowledge to this illiterate mind!

maRROr poyp poruL – other than the truth that you have expounded, any misinterpreted/lowly meaning that is against that,

poruththappadAdhu –  (such wrong ones) would not be set in (my) mind even if forcefully pushed.

Saying ‘indha maNNagaththE thiruththi’– to show the difficulty of his reforming me in this world that instigates darkness.

Thus, in the place where light has entered it is not possible for darkness to be present; in the same way, in the place where true knowledge has entered, there is no way for ignorance to enter.

It is said too – ‘gyAnAgnis sarva karmANi basmasAth kuruthErjuna [Sri bhagavath gIthA]’ (~In the fire of knowledge everything is turned into ashes).

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

karuththil pugundhu – karuththu (thought) is about its source that is heart/mind.  Since it says ‘pugundhu’ (entered), and since it is not possible to enter into and reform thought itself, it talks about mind/heart to which emperumAnAr entered and reformed.

uLLil kaLLam kazhaRRi kaLLam -> stealing (of AthmA) – thinking that AthmA is independent of emperumAn is stealing of it from Him; so emperumAnAr removed my svAthanthriyam.

maRRu Or poypporuL – True meaning/aspect is what my emperumAnAr expounded; Everything else that he did not show us are falsities.

It can also imply maRROr(udaiya) poyp poruL – false aspects (of others).

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 77

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

Full Series

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Introduction (given by maNavALa mAmunigaL)

Satisfied by getting the divine feet as he wished, thinking about the favours of emperumAnAr, amudhanAr asks – after doing all these (to me), is there more in emperumAnAr’s mind to do for me?

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – as amudhanAr prayed to emperumAnAr – please give your divine feet which adiyEn (I) could experience all the time; emperumAnAr was happy, and as amudhanAr wished for, due to his kindness he gave his divine feet to amudhanAr; satisfied by this, amudhanAr wonders – after winning the deceitful mis-interpreters of vEdhas using that vEdham itself which is the ultimate authority, spread his glory in the lands of the whole world everywhere, removed without trace my karmas which are hindrance to my reaching of the goal – such is the most generous emperumAnAr; now what is he thinking of doing for me more!

eendhanan eeyAdha innaruL eNNil maRaik kuRumbaip
pAyndhanan am maRaip pal poruLAl – ippadi anaiththum
Eyndhanan keerththiyinAl en vinaigaLai vEr paRiyak
kAyndhanan vaNmai irAmAnusarkku en karuththu iniyE       –   77

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Word by word meaning (given by maNavALa mAmunigaL)

eendhanan – he (emperumAnAr) granted me
in aruL – the distinguished grace
eeyAdha – which has not been granted to anyone till now;
pAyndhanan – he kicked out / pushed aside
eNNil – countless
maRaik kuRumbai – philosophies of mis-interpreters who were making mischief on vEdhas and were propagating it that way and were pushing true meanings aside;
keerththiyinAl – by his fame which
Eyndhanan – pervaded
ip padi anaiththum – the whole of earth,
kAyndhanan – he drove away
en vinaigaLai – my karmas (effects of my deeds)
vEr paRiya – to be gone without trace;
en – what
ini – next/now is
karuththu – the thought in the mind
irAmAnusaRku – of emperumAnAr
vaNmai – the most generous.

Is there anything more planned to be done – is the meaning.

When some recite it as ‘Eyndha vaN keerththiyinAr – due to the excellence of his qualities that are spread and set through out the earth, he removed my karmas; that is, ‘isn’t he the one having connection with emperumAnAr’ – thinking in this way, the karmas would go away by themselves from amudhanAr.

pAyndhu – kicking out

vyAkyAnam

eendhanan eeyAdha innaruL – eeyAdha is –  As said in ‘manthram yathnEna gOpayEth’, even for those as said in ‘ahankAra yukthASchaimE’ that is, even for hara-virinchAdhis (brahma rudhra, et al), it was not to be given, and so (his grace) was nurtured in that way;

innaruL – his distinguished grace; that is, voluntary utmost grace;

eendhanan – gave.

In the previous pAsuram, as emperumAnAr gave his divine feet as amudhanAr prayed for it, the reason for that is emperumAnAr’s grace – thinks amudhanAr, and praised that here as ‘in aruL’.

innaruL – When looking at the grace of sarvESvaran versus that of emperumAnAr, it is greatness of emperumAnAr’s grace that is very evident by just looking at him (vadivilE thodai koLLalAmpadi) that is most enjoyable. The qualities are a great match to the person [emperumAnA] where they are present.

bhagavad_ramanuja_2011_may-624x907

eNNil maRaik kuRumbaip pAyndhanan am maRaip pal poruLAl – there are countless wrong meanings attributed to the words of vEdhas and they push its true meanings aside; there are many based on (wrong) knowledge (pramitha), and many who consider different things as authoritative references (pramANa), many who have different/many as supreme god (pramEya), and many AchAryas in each of such groups (pramAthA) ; – such philosophies that misinterpret vEdhas.

Also, based on ‘ananthAvai vEdhA:’, it can also mean innumerable vEdhas (chapters, etc).

am maRaip pal poruLAl –  The ones who follow such philosophies say, by their mischief, that the words below talk about abEdham (no separate entity other than brahmam), (what are called mAha vAkyam), ‘sarvam kalvidham brahma, EkamEva adhvitheeyam, na iha nAnA asthi kinchana, yathrathu asya sarvamAthmaiva abhUthu, thathkEna kam paSyAth, thathkEna kam vijAneeyAth, thathvamasi, brahmavEdha brahmaiva bhavathi, sa EnAm brahma gamayathi ’, and such Sruthis;

emperumAnAr explained and showed in many ways, that the one (jeevAthmA, sentient entity) who cannot do anything significant by himself and under the control of karmas, and the one (eeSvaran, lord) who can do anything and is not under the control of karmas, cannot be equated base on their nature, and so it is the attribute based togetherness only which can be the correct meaning for these words,

and then he shows the words which absolutely do not agree with oneness of jeevAthmA and paramAthmA, but are congruent with oneness based on attributes, which are the words like ‘bhOkthA bhOgyam prErithAranchamathvA’ (jeevAthmA who enjoys, the non-sentient which is enjoyed, and that which instigates to do that enjoyment (thus showing thathva thrayam of viSishtAdhvaitham)), dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkaseethi ||’, ‘imAn lOkAn kAmAnnee kAma rUpyanusancharan, Ethath sAma gAyan nAsthE’ (jeevAthmA goes from here to SrIvaikuNtam, takes up a body and goes in and sings sAma vEdham), ‘yasyAthmA Sareeram yaysa pruthivee Sareeram’ (AthmA, pruthivee (non-sentient) are bodies of emperumAn), and more, that is, the Sruthis which show distinction between jeevAthmA and eeSvaran (bhEdha Sruthis), and the ones which combine oneness and separateness (ghataka Sruthi), and thus using the meanings of those Sruthis –

pAyndhanan – made them run away from that place;  pAyndhu – kicking (out)

As said in ‘thadhanya matha dhurmatha jvalitha chEthasAm vAdhinAm Sirassu nihitham mayA padham adhakShiNam lakShyathAm’ (other philosophies, the bad ones, jeevAthmAs who argue against based on the light of such bad philosophies, we will keep our left leg on their heads (will win them)), those acts of winning are possible for the ones associated to emperumAnAr themselves, so it goes without saying that it would be easily possible for him.

ip padi anaiththum Eyndhanan keerththiyinAl – in the surface of this whole earth – he occupied without any bound, due to the glory because of his quality. He occupied such that his commands are taken up dutifully.

en vinaigaLai vEr paRiyak kAyndhanan – He removed by uprooting all my karmas, like doing what is prohibited (by SAsthram), etc., which I performed fully from time eternal till I become his accepted one.

Thinking (athiSankai – unnecessary doubt; since what he cuts off would not grow back, he is still very careful for amudhanAr), that if the root is left then it might bud up again, he pulled out the root also along with it.

He removed it in such a way that it would appear that there was no such plant previously; saying that, amudhanAr is becoming happy, you see!

emperumAnAr got it removed as said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace),

and as said in, vAnO maRi kadalO mArudhamO theeyagamO kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of riding waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into);

When recited as ‘ip padi anaiththum Eyndha vaN keerththiyinAr due to his glory being spread fully on earth, glory which is in the form of giving any goal wished for; by such generosity, he drove away all my bad karmas without trace. That is, ‘isn’t he one having connection with emperumAnAr’ – thinking in this way, the karmas ran away by themselves.

vaNmai irAmAnusarkku en karuththu iniyE – For such most generous emperumAnAr, what is the thinking in his mind, what additional wonder is he thinking of doing for me; he looks like he wants to give something more, you see – says amudhanAr and becomes happy.

It became same like ‘un manaththAl en ninaindhirundhAy [periya thirumozhi – 2.7.1]’ (~what do you have in mind (for/about parakAla nAyaki)).

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

eeyAdha innaruL – His grace is such that I do not wish to share with any one.  kaliyan too said -‘thArEn piRarukku un aruL ennidai vaiththAy [periya thirumozhi – 7.1.3]’ (~You showed your grace on me, and I would not give that to others)

en vinaigaLai vEr paRiyak kAyndhanan – root for karmas are their trace/scent. He removed it without any trace/scent of it.

Driving away karmas by his fame is that when everyone comes to know my association with emperumAnAr, the servant of yamA for bad karmas, and dhEvas for good karmas would come to know about this and would not come near me.

vaNmai irAmAnusarkku en karuththu iniyE – what more favour can be possible after this, is the thought.

– – – – –

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rAmAnusa nURRanthAdhi – 76

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

Full Series

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Introduction (given by maNavALa mAmunigaL)

It is not like adiyEn (I) am not interested in anything other than you because of not having seen the greatness of bhagavAn; even when adiyEn see Him adiyEn do not know anything other than your highness, said amudhanAr in the previous pAsuram. As he prays this, emperumAnAr becomes very happy; seeing that emperumAnAr is trying to figure out what good thing could he do for him (amudhanAr),  amudhanAr determines what we should wish for, and prays for that to emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr prayed to emperumAnAr – If sarvESvaran who steals the mind of everyone, comes decorated with all the ornaments and all the divine weapons, and forces me saying “I won’t let you go”, as said in ‘guNai: dhAsyam upAgatha:’ adiyen who am immersed in the auspicious qualities of your highness, those auspicious qualities themselves made me to be exclusively in service for you;  listening to this emperumAnAr becomes very happy about amudhanAr’s wonderful state and tries to figure out what good shall he do for amudhanAr. Seeing this, amudhanAr says – how much ever the pleasant thiruvEnkatam is, the great place of vaikuNtam is, and divine milky ocean is for you which would create happiness in you, the same is the happiness that your most enjoyable divine feet would create in me; so please grant me that – so prays amudhanAr about his wish.

 

ninRa vaN keerththiyum neeL punalum niRai vEnkatap poR
kunRamum vaikuntha nAdum kulaviya pARkadalum
unRanakku eththanai inbam tharum un iNai malarththAL
enRanakkum adhu irAmAnusA ivai eendhu aruLE                      –   76

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Word by word meaning (given by maNavALa mAmunigaL)

ninRa – not occasional; being at all times
vaN keerththiyum – such beautiful fame
neeL punalum – and, as said in ‘vAr punal am thaN aruvi [thiruvAimozhi – 3.5.8] (having beautiful cool water falls), long water falls
niRai – being present everywhere,
vEnkatam – such place having divine name as ‘thiruvEnkatam’,
pon kunRamum – which is thirumalai (the divine mountain) that is beautiful to see,
vaikuntha nAdum – and, the divine place that is SrI vaikuNtam,
kulaviya pARkadalum – and, the place he descended to and is staying in reclining position for protecting His devotees – so celebrate the distinguished ones – such divine milky ocean (thiruppARkadal),
eththanai inbam tharum – how much ever happiness these would create
un thanakku – for your highness;
thAL – (it is the) divine feet
un – of your highness
iNai – which are having the beauty of being together
malar – and are enjoyable,
adhu – will create the same happiness
en thanakkum –  for me too;
Hence,
irAmAnusA – your highness, that is, udaiyavar,
eendhu aruL – please grant adiyEn
ivai – these divine feet (of yours).

kulavu : celebrate
eendhu – giving / donating.

vyAkyAnam

ninRa vaN keerththiyum – As said in ‘ozhivil kAlam ellAm udanAy manni [thiruvAimozhi – 3.3.1]’ (without break/rest – all times, being together (in all places)), at all times (past, present, and future), not just at some times; and wonderful, and as said in ‘thezhikural aruvith thiruvEnkatam [thiruvAimozhi – 3.3.1]’ (having waterfalls making great noise), and ‘paran chenRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), and ‘vEnkatamE vAnOrkkum maNNOrkkum vaippu [nAnmukan thiruvanthAdhi – 45]’ (~ thiruvEnkatam is the abode for those in the higher world and this world), and ‘villAr mali vEnkata mAmalai [periya thirumozhi – 1.10.10]’, and so on in which AzhvArs engage in the qualities of this abode,

nEEL punalum – which is also as said in ‘vAr punal am thaN aruvi vada thiruvEnkatam [thiruvAimozhi – 3.5.8]’ (having beautiful cool water falls), and ‘kuLir aruvi vEnkatam [nAchchiyAr thirumozhi – 8.3]’ (thiruvEnkatam having cool water falls), and ‘senkayal thiLaikkum sunaith thiruvEnkatam [periya thirumozhi – 1.8.10]’ (~ thiruvEnkatam where beautiful fish enjoy the waters), and so on, having divine falls flowing at all times,

niRai vEnkatap poR kunRamum – being full of the aforementioned two; as said in ‘theLLiyAr vaNangum malai thiruvEnkatam [periya thirumozhi – 1.8.2]’, and so on, such divine place having the divine name of thiruvEnkatam. As said in ‘emperumAn ponmalai [perumAL thirumozhi – 4.10](in the beautiful mountain of emperumAn), being very beautiful to the eyes, and as said in ‘paran chenRu sEr thiruvEnkatam [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), the divine mountain in which sarvESvaran who is the lord of all, has happily made His presence; that divine mountain, and –

vaikuntha nAdum – As said in ‘yathra pUrvE sAdhyAssanthi dhEvA:’ (the place where nithyasUris worship singing in sAma vEdham), and, ‘vishNOryath paramam padham’ (this is the noblest place of vishNu), and, ‘dhEvAnAm pUr ayOdhyA’ (city of nithyasUris that is ayOdhyA (place which cannot be broken in to and entered easily) (SrIvaikuNtam is also referred to as ayOdhyA)), and, ’adhyarggAnala dheeptham thath sthAnam vishNOr mahAthmana:’ (even the brightness of a crore suns cannot match that of paramapadham of vishNu), and, ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha’ (~ In the most noble place of vaikuNtam the lord of world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), being the divine place of nithyasUris having endless goodness, place of enjoyment of sarvESvaran, and having the name of SrIvaikuNtam, that is, paramapadham;

kulaviya pARkadalum – As said in ‘pARkadaluL paiyath thuyinRa paraman adi pAdi [thiruppAvai – 2](singing about the divine feet of emperumAn in deep reclining sleep in the milky ocean), for listening to the devotees that are dhEvas to come and complain (about their problems), sarvESvaran has come and stayed in reclined position – distinguished ones celebrate in that manner about the place that is milky ocean.

such divine abodes of emperumAn’s happy presence.

kulaviya : celebrated

un thanakku eththanai inbam tharum – As said in ‘Anandha nilayE SeshathalpE vEnkatabhUtharE’ (in SrIvaikuNtam (as the seat), as bed (in milky Ocean), and as thiruvEnkatam (the mountains themselves are Adhi SEshan)), and more; and, ‘Esha nArAyaNaS SrimAn ksheerArNava nikEthana: – nAgaparyankamuthsrujya hyAgathO madhurAmpureem’ (SrIman nArAyaNan came from SrI vaikuNtam and stayed reclined in milky ocean, and getting up from the bed that is Adhi SEshan..), and more;

as said in kausheethakee brAhmaNAm in paryanka vidhyai (which talks about the bed on which the liberated jeevAthmA steps up, and sits on the lap of SrIvaikuNta nAthan), for thiruvEnkatamudaiyAn and for the lord of thiruppARkadal (milky ocean), and for the young prince of the vaikuNtam, your highness are the bed – how much ever happiness these would give you (the Adhi SEshan);

In that way, in each such divine place the happiness due to the divine form of SrIpathi would be known well to this svAmi only, isn’t it?

As rishi (vAlmIkI) too said ‘ramamANA vanE thraya:’ (the three were present in the forest with equal happiness), in the previous incarnation as iLaiyaperumAL (lakshmaNa), his happiness (of doing services) was equal to that enjoyed by that divine couple.

emperumAnAr_avathAramemperumAnAr (Adhi SEshan) serving emperumAn at all times in all ways

un iNAi malarth thAL – As said in ‘anantha:prathamam rUpam’ (right from the first, krutha yugam, in SrI vaikuNtam, (Adhi Seshan performed services to you)), and more,

in the place of ultimate brightness (purity), to the of prince of vaikuNtam, as ALavandhAr said in sthOthra rathnam 40nivAsa SayyA Asana pAdhuka amSuka upadhAna varsha Athapa vAraNAdhibi: – Sareera bhEdthaisthva SeshathAngathai yathOchitham SEsha itheerithEjanai:’ (Adhi SEshan is seat, foot wear, bed, umbrella, and so on and performs services to you),  being involved in all possible service, and having the divine name of “SEshan”.

As said in ‘bAlyAth prabruthi susnigdha:’ even during the time of incarnation, (in thrEthA yugam, as lakshmaNan), starting from childhood having full of love (towards perumAL) as he did not lie in the divine cradle quietly when it was not placed next to perumAL’s divine cradle,

and ‘muhUrtham api jeevAva: jalAn mathsyA vivOthruthau’ (if we separate from you we will die like a fish out of the water) praying to perumAL that he cannot survive if separated, he went along to the great forest that is dhaNdakAraNyam, and requesting in the form of prayer ‘aham sarvam karishyAmi’ (permit me to do all services), and performed all kinds of non-blemished service,

and also when incarnated as nambi mUththa pirAn (balarAman) (elder brother) (in dhvApara yugam), he always followed Him,

and thus being very close/personal to Him,

of such one who is you (emperumAnAr, in kali yugam), the ones that are pure/purifying and enjoyable and are beautiful match for each other and which are delicate and flower-fragrant – that is, the divine feet of yours.

en thanakkum adhu – As aforementioned, for you who are personal/close (to emperumAn), and who knows everything – how much ever love you have for each of those (abodes/emperumAn) mentioned previously, for me, who was unwilling/indifferent till now and was ignorant all these days, (your divine feet) would cause equal happiness.

Since emperumAnAr’s happiness is in the matter of first stage (prathama parvam -> towards emperumAn) it stays within the bounds; amudhanAr’s happiness is in ultimate state (charama parvam -> towards His devotees), it has overflowed crossing the bounds, you see.

irAmAnusa – Oh emperumAnAr!

ivai eendhu aruLE – since only your divine feet has become the ultimate destiny for me, your highness please give those divine feet to me by taking me up voluntarily (paragatha sveekAram).

nammAzhvAr too prayed while in first stage (prathama parvam), emma veettuth thiRamum cheppam, nin semmA padha paRputh thalai sErththu ollaik, kaimmAth thunbam kadindha pirAnE ammA adiyEn vENduvadhu eedhE [thiruvAimozhi – 2.9.1]’ (I won’t ask for the form of liberation that is great in all ways; I only want to have your divine reddish feet which are apt for me, immediately placed on my head. Oh my lord who eliminated the sufferings of the elephant who had drowned into the pond along with its trunk! Oh my lord who magnanimously accepted my service! I who is servant (of you) is praying to you for this (result which matches my nature) only. Implies that, that which is desired by purusha is purushArtham (goal).).

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

vEdhas are as said in ‘niRkum nAnmaRai [thiruvAimozhi – 6.5.4]’ (the ever-existing vEdhas), and such vEdham says ‘girim gachchatha’ (go to the mountain (thirumalai)), that is, it talks about the greatness of thirumalai; amudhanAr said that the fame of thirumalai would stand at all times.

In later phrases of the pAsuram amudhanAr talks about SrIvaikuNtam where He is in seated position, and about milky ocean where he is in reclined position; here he is talking about thiruvEnkatam where He is in standing position, and so may be saying ‘ninRa vaN keerththiyum’ to imply his standing position.

neeL punalum – this can imply the water bodies (punal) that are famed (neeL). That are, svAmi pushkariNi, and more.

vaikuntha nAdum – samskrutha word  vaikuNtam is mentioned here as vaikuntham; it is the place of vikuNta’s.  ‘kuNta’ came from from‘kudi – gathiprathigAthE’ – where kuNta means hurdles. vikuNta means those not having any hurdles. It is possible only in that place. It implies that it is the place of nithyasUris.

unthanakku eththanai inbam tharum –  the three divine places give so much happiness to emperumAnAr. The order of mention of these divine places can be based on thiruvEnkatam being the utmost destiny, and SrI vaikuNtam being destiny, and milky ocean being the abode of surrendering for removing their sorrows, it is specified next after the first two.

~ thiruvEnkatam is utmost destiny since after going to SrI vaikuNtam (after shedding one’s body here), they return to thiruvEnkatam as said in ‘vAnavar vAnavar kOnodum namanRu ezhum thiruvEnktam [thiruvAimozhi – 3.3.7] (~those of SrIvaikuNtam along with their lord come with longing, to thiruvEnkatam)’,

instead of that, thiruvEnkatam is easilly available to us to go to  with this body itself, and is the utmost destiny, isn’t it?

un iNai malarth thAL enthanakkum adhu – How much ever happiness the three (abodes/emperumAn) together would give you, just your divine feet would give such happiness for me, says amudhanAr.

For dheyva vAriyANdan, his AchAryan ALavandhAr was his thiruvananthapuram (when asked to go to inside that temple after he joined his AchAryan after separation). For amudhanAr, emperumAnAr’s divine feet is his thiruvEnkatam, SrIvaikuNtam, and thiruppARkadal (miky ocean).

It is good to think about the following two:

yEnaiva guruNA yasya nyAsa vidhyA pradheeyathE | thasya vaikuNta dhukhdhAbhdhi dhvArakAs sarva Eva sa: ||’ (The AchAryan from whom the knowledge of SaraNagathi is given, for the disciple, that AchAryan himself only is vaikuNtam, and milkey ocean, and dhvArakai, and all),

and

villAr maNi kozhikkum vEnkatap poR kunRu mudhal, sellAr pozhil sUzh thiruppathigaL – ellAm, maruLAm iruLOda maththagaththuth than thAL, aruLAlE vaiththa avar [gyAna sAram – 36]’ (~ for us, the thiruvEnkatam and all divine places, are the one (AchAryan) who removed the ignorance in us due to his kindness).

{Translator’s note: In the first part of kAlakshEpam for this pAsuram, srI u.vE. vELukkudi krishNan swamy describes in so much detail about this principle of AchAryan as the destiny, using divine words from the aforementioned, and from SrIvachana bhUshaNam, and more.}

– – – – –

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rAmAnusa nURRanthAdhi – 75

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

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Introduction (given by maNavALa mAmunigaL)

Seeing amudhanAr becoming happy about his qualities, emperumAnAr says – it is only till you see the distinguished greatness of emperumAn; as you see that you would change your position and involve in that; amudhanAr replies – even if emperumAn appears with His beauty and say “I would not let you go”, it is your (emperumAnAr’s) qualities that would come and swarm me and attract me.

Introduction (given by piLLailOkam jIyar)

emperumAnAr listened about amudhanAr’s happiness due to enjoying the nature of emperumAnAr’s qualities, and he asks – you said all these due to your current faith; but if you get involved in the matter of emperumAn and see the distinguished greatness in there, and know its taste, then would this love stay as is; amudhanAr replies –  even if sarvESvaran with His divine conch, disc, and with decoration wearing all his five weapons, came searching to my place and showed His greatness to the hilt, and stand in front of me saying ‘I am not going to leave you’ – without involving in that greatness, it is your auspicious qualities that would over flow and surround me and stand attracting me and make me be involved in you.

seyththalaich changam sezhu muththam eenum thiruvarangar
kaiththalaththu Azhiyum sankamum Endhi nankaN mukappE
moyththalaiththu unnai vidEn enRu irukkilum nin pugazhE
moyththalaikkum vandhu irAmAnusA ennai muRRum ninRE     –   75

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Word by word meaning (given by maNavALa mAmunigaL)

seyththalai – Along the sides of fields
chankam – conchs
eenum – give birth to
sezhu muththam – beautiful pearls ;
arangar – periya perumAL who lives in such divine place – kOyil,
thiruk kaiththalaththu – As said in ‘kaiyinAr suri sanaku analAzhiyar [amalanAdhipirAn – 7](~emperumAn holding beautiful conch and bright disc), in the divine hands, which are having beauty even when empty, which itself requires doing ‘Alaththi´ (to remove bad casting of eyes),
(does periya perumAL hold disc and conch? thiruppANAzhvAr in amalanAdhipirAn sang like that too as mentioned above),
Endhi – holding
Azhiyum – beautiful disc (beautiful to devotees, dangerous to their enemies)
sankamum – and conch
nam kaN mukappE – in front of my (our) eyes, and
moyththu – appear visible,
alaiththu – and using his loveliness and such characteristics, try to make my mind split in the state about your highness,
unnai vidEn enRu – and has promised himself that – ‘I shall not leave you’
irukkilum – and stays put in one place like a tree; even then,
pugazhE – auspicious qualities
nin – of your highness
vandhu – would come
muRRum – everywhere
ninRu ennai – stand surrounding me fully,
moyththu – each quality of yours would come competing to show its greatness (aham ahamikayA),
alaikkum – and attract me.

So the thought is that even if greatness of emperumAn is seen, should not shift to that.

moiththu – come in groups
aliththu – pushing me around not allowing to stand in one place;

When some recite as ‘meyth thalaththu’ ­– in real place/state; that is, being truly in the state of ‘I won’t let you go’.   Unlike rainbow, etc., which appear to be true; being really true; that is, coming right in front of my eyes and saying ‘Truly I won’t let you go (away from me)’.

vyAkyAnam

seyththalaich chankam – As said in ‘sUzh punal arangam [thirumAlai – 38] (arangam surrounded by river kAvEri), and, ‘bhUkee kaNda dhvayasa sarasasnigdha neerOpakaNdAm’ (~ place surrounded by water)due to abundant water of divine kAvEri river, if water flows in to all the paddies and gardens in every place surrounding the kOyil, on the sides of those paddies conchs that came with the water would be shored; such kind of conchs;

sezhu muththam eenum – giving birth to beautiful pearls; since those conchs came in the flow of abundant water, their nature is to give birth to beautiful pearls!

Since amudhanAr always enjoyed this greatness, he describes the city based on that itself, you see!

thiruvarangar – periya perumAL who is the controller/owner of such a place of rangam.

kaiththalaththu Azhiyum sankamum Endhi – As said in ‘sankodu chakkaram Endhum thadak kaiyan [thiruppAvai – 14]’ (~One having big/beautiful hands which/who holds conch and disc), and ‘kaiyinAr surisankanalAzhiyar [amalanAdhipirAn – 7] (Holding conch and bright/fiery disc well set in His hands)’, if for the empty beautiful hands itself we would have to do Alaththi (to remove the casting of bad eyes), it is beyond words to say about the togetherness of Him holding thiruvAzhi AzhvAn (divine disc), and SrI pAnchajanyam (divine conch); those divine hands and those divine weapons match each other in beauty – they adding beauty to that hand and vice versa;

In this way, with beautiful disc and conch, and looking beautiful to the eyes, and

en kaN mugappE – appear in front of my eyes

periyaperumal-art-2thiruvarangar surrounded by the beautiful river kAvEri

moyththalaiththu –  and make my mind split from steadfastness towards your highness, and making me not stay in one place.  When recited as ‘meyththalaththu’, in real place/state, that is, being in the true state of not letting me go away. Unlike the falsity of rainbow etc., being true only in outward appearance, He being really truthful.

unnai vidEn enRu irukkilum – and has promised Himself that – ‘I shall not leave you’ and stays put in one place like a tree; even then;

irAmAnusA – Oh! emperumAnAr!
nin pugazhE – It is only your auspicious qualities, which are as said in ‘Eyntha perum keerththi [thiruvAimozhi thaniyan](emperumAnAr who has got the most fitting glorious qualities),

vandhu – ennai muRRum ninRu – moyththalaikkum – Would come searching for me to my place, stand fully surrounding me everywhere without giving any place to others (emperumAn), and not let me be immersed in the greatness of emperumAn;  ahamahamikayA (qualities competing with each other, saying, me first, me in the front), they show your own greatness to me and attract me; that is, even if seeing the greatness of emperumAn, should not shift to that, is the thought;

It is said too, ‘gachchathA mAthula kulam bharathEna thadhA anaka: – SathrugnO nithya SathrugnO neetha: preethi puraskrutha:”, (~bharathAzhvan starts at that time itself (based on auspiciousness of the day for bharathAzhvAn’s birth star) for his maternal uncle’s place, and SathrugnAzhvAn goes behind him pulled along by devotion towards bharathAzhvAn (as if it is his own uncle’s house, without need to check for auspiciousness of the day for Sathrugnan, because wherever bharathAzhAn is, it is the place where SathrugnAzhvAn is); and

sulabham sva gurum thyakthvA dhurlabham ya upAsathE  – hastha stham udhagam thyakthvA kanasthamabhivAnchathi” (leaving the guru who is available at hand and looking for god to meditate upon, is like dropping the water at hand and looking at the sky for rain) .

aruLALap perumAL emperumAnAr too divined, ‘etta irundha guruvai iRai anRu enRu, vittu Or paranai virumbudhal, pottenath than kaN sembaLiththu irundhu kaiththuruththi neer thUvi, ambudhaththaip pArththiruppAn aRRu [gyAna sAram – 33]’ (If a person disregards the AchAryan who is very close by, and thinks that he is not his master and ignores him, and seeks someone who is very far and not easily reachable (SrIman nArAyaNan), and desires to reach Him. This act is similar to (as foolish as) that of a person who instantly closes his eyes (without knowing what is going to happen soon) and pours out the water that is stored in a handy jar and looks out for water in the clouds, and tries to find a way to get to it.).

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

(This pAsuram is thiruvarangaththu amudhanAr‘s ‘thEvu maRRaRiyEn‘).

amudhanAr describing thiruvarangam to which he is Not attracted to – is not based on its greatness; it is to imply that thiruvarangar keeps trying to attract him;

Inner meaning is that the praNava vimAnam is conch, and the pearl born from it is our periya perumAL.

thiruvarangan wearing muththangi, and appearing full of pearls – that thiruvarangar is the sezhu muththu (beautiful pearl).

kaiththalaththu Azhiyum sankamum Endhi ­To thiruppANAzhvAr who saw Him as He showed His true form (‘kAttavE kaNda [amalanAdhipirAn thaniyan]’), thiruvarangar showed himself which the AzhvAr described as ‘kaiyinAr surisanku analAzhiyar’. Even if He shows me that same form, I would not get involved in that, says amudhanAr.

Like how a lover would decorate himself  while going to meet his beloved, even if thiruvarangar with full of love towards me comes decorating with divine disc and conch, I would not get involved in it, says amudhanAr.

As if all the ornaments are these two (disc and conch), He who holds them as said in ‘aNiyAr Azhiyum sankamum Endhumavar [thiruvAimozhi – 8.3.6] (that parama purushar who holds those conch and disc as ornaments), nammAzhvAr says – emperumAn comes to me holding disc and conch and makes my mind fully disturbed – amudhanAr says that he would not care about such bhagavAn.

Instead of saying ‘kaiyil Azhiyum sankamum´ why say ‘kaiththalaththu Azhiyum sankamum’? It Is to show how well set they are in His hands, and the combination of their beauty color etc., with each other; Or, His palms are broad which holds them; saying Azhi (disc) first and then sankam (conch) – to match with previous pAsuram where he talked about the sharp disc which He uses to cut ones like rAvaNan. (and praising these so much, to show that even then my mind would not waver).

nin pugazhE … muRRum ninRE – thiruvarangar coming to me with disc and conch did not work on me; what gets me involved is your beauty of holding the thridhaNdam (three sticks held together by ascetics).

I don’t have involvement in Him who holds Sasthram (weapons – disc, conch, etc); I have got involvement only in you whose hand holds SAsthram (vEdhas).

Even if thiruvarangar comes directly in front of me I won’t waver; but even when your highness is not directly in front of me, your auspicious qualities would come and surround me and get me involved in you.

It is natural for emperumAn to come and try to attract those who are devoted to their AchAryan (due to His love towards such AchAryan); so even if He comes to me like that, He won’t be able to change my state.

madhurakavi AzhvAr said ‘dhEvapirAn kariya kOlath thiru uruk kANban nAn [kaNNinuN chiruth thAmbu – 3] (~ I see the divine black form of dhEvapirAn), emperumAn came and showed himself to madhurakavi AzhvAr who was devoted to nammAzhvAr. There, madhurakavi AzhvAr saw Him; but here, amudhanAr says that He won’t even see Him but be involved in emperumAnAr’s divine qualities only.

If we go to pirAtti (SrI mahAlakshmI) to get us join with emperumAn, we would (still) have to look for His acceptance. Whereas, if we surrender to AchAryan, then emperumAn Himself will come to us and try to give Himself to us.

So in this pAsuram, amudhanAr has indicated that he has got the state of knowing nothing else but his AchAryan.

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rAmAnusa nURRanthAdhi – 74

Published by:

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

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Introduction (given by maNavALa mAmunigaL)

As said in the previous pAsuram as ‘uNmai nal gyAnam’¸ amudhanAr talks about how  emperumAnAr defeated the other philosophies that reject or misinterpret vEdhas which were hurdles to the truth; (in this pAsuram) he is happy thinking about how emperumAnAr achieved this effortlessly compared to eeSvaran.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr explained about how emperumAnAr, by the act of utmost kindness, which is by his generosity, had divined the true knowledge to all the sentient entities; in this pAsuram – those wrong people not having ability to differentiate between truth and falsehood, and not following His commands, sarvESvaran (lord of all) took many incarnations and many efforts, and using the disc in his hand, destroyed them, with sadness in Him; unlike that, (emperumAnAr) had won each time based on apt thoughts/ideas, the ill-knowledgeable misinforming mobbing enemies of the knowledge he advised,  – saying so, amudhanAr is celebrating such greatness of emperumAnAr.

thErAr maRaiyin thiRam enRu mAyavan theeyavaraik
kUr Azhi koNdu kuRaippadhu koNdal anaiya vaNmai
ErAr guNaththu em irAmAnusan avvezhil maRaiyil
sErAdhavaraich chidhaippadhu appOdhu oru sindhai seydhE     –   74

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Word by word meaning (given by maNavALa mAmunigaL)

mAyavan – He having wonderfully great intellect and power,
thErAr enRu – (seeing) that they are are not being according to
thiRam – the nature
maRaiyin – of vEdham which is eternal, authorless, distinguished in comparison to the other pramANams such as perception and inference, and is most trustworthy, and reminds sentient entities about good and bad,  and is in the form of instructions/commands,
kuRaippadhu – divined His cutting of
theeyavarai – such very bad ones having the conduct of crossing the limit of His commands/instructions,
kUr Azhi koNdu –  using the sharp divine disc;
em – our lord, that is
irAmAnusan – (such) emperumAnAr,
kONdal anaiya – who is helpful to every one, and so can be compared to clouds,
vaNmai – he having such generosity,
guNaththu – having auspicious qualities
ErAr – which are unsurpassed,
sidhaippadhu – he divines his destroying
sErAdhavarai  – of those, who, due to their thought of ignoring vEdhas as authoritative, and having faith in their incorrect interpretations, having the state of not in harmony with the truth
av enzhil maRaiyil ­– with such distinguished vEdham,
appodhu oru sindhai seydhE – by using unique reasoning proofs each and every time.

Oh what a power this is!  – is the thought.

kuRaippadhu – cutting off;   sidhaippadhu – destroying;
appOdhu oru sindhai – is about thinking through (the arguments/solution) uniquely at each point in time, every time.

vyAkyAnam

maRaiyin thiRam –  Being eternal as said in ‘vAchA virUba nithyayA’ (the words that is this vEdham is eternal), and as said in ‘aSEsha SEmushee dhOsha dhUshitha mAlinya vinir muktha vEdhAkya akShara rASErEva’ (~ not having lowly knowledge, vEdham having such distinguished words), not having blemishes like misunderstanding, negligence, etc., or being written by a person,  but instead [it] is being authorless, and because of that it is eternal and excellent/unobjectionable, and as said in ‘dharmagya samaya: pramANam vEdhaScha” (~ the thoughts of learned persons is authoritative reference, vEdham too is authoritative reference), it is being the most authoritative reference, and most distinguished from other references like perception, inference, etc., and as said in ‘SAsthrayOnithvAth [SrI bAshyam – 3rd adhikaraNAm](brahmam is shown by SAsthram (and cannot be explained by perception or by inference)), and in ‘harthum thama: sath asath eecha vivEkthumeeSO mAnam pradheepamiva kAruNikO dhadhAthi’ (to remove the darkness, and to show what is true and what is false, emperumAn with kindness comes with eagerness, like the light from the lamp, and gives SAsthram),

that vEdham is in the form of commands/instructions, and helps clear about truth and falsehood, and as said in ‘mAthA pithru sahasrEbhya: vathsala tharam SAsthram’ (SAsthram gives us more care compared to what is given by thousand mothers and fathers), it is being most trustworthy,  and as said in ‘Sruthi smruthir mamaiva AgyA’ (vEdha vEdhAnthams are my commands),  being His commands/instructions – vEdham of such form; instructions in the form of distinguishing what are to be abandoned and what are to be accepted/followed;

that is, ways as taught by vEdha purushan, ‘sathyam vadha dharmam chara, svAdhyAyAnmA pramadha:, AchAryAya priyamdhanamAhruthya prajAthanthum mAvyavachchEthsee:’, (speak truth; behave as per dharmas specified by SAsthram; practice/recite vEdham as per your varNam; do what is joyful for your AchAryan, etc.)

thErAr – is – they don’t learn and conduct themselves accordingly;

As said in ‘idham asthee idham abimE bhavishyathi punardhanam – asau maya hatha: Sathru: hanishyE cha aparAnapi [SrI bhagavath gIthA – 16.13](I got this wealth using my effort; I can again earn it later; this enemy was killed by me; in the same way other enemies can be killed by me), in that way, that those like rAvaNan, hiraNyan, et al, went in wrong ways even while well versed in vEdham –

mAyavan – (emperumAn) Being the source of all the worlds, was born as human, the kind of species that can be eaten by rAkshasas, He gave liberation to a bird (periya udaiyAr (jatAyu)), fell on the feet of an animal (sugreevan), having the army of monkeys and as a group bridged the sea,  appeared in the form of narasimha (human and lion) which no one has ever seen or heard of – sarvESvaran (lord of all) having many such wonderful acts.  (alankruthya sirachchEdham (decorating an animal and cutting its head in sacrifice) – here praising emperumAn only to put Him down comparing to emperumAnAr)

theeyavarai – As said in ‘AgyAchchEdhee mama dhrOhee’, (those who do not follow my commands are my enemies), the bad ones who are complete offenders of His commands/instructions.

kUr Azhi koNdu –  Described as ‘vadivAr sOdhi’, and, ‘spurath sahasrAra Sikadhi theevram sudharSanam bhAskara kOti thulyam’ (divine disc that is sudharSanam, with a brightness of crore suns)   using such sharp divine disc –

kuRaippadhu – As said in ‘surathvishAm prANa vinASi vishNOSchakram’ (~vishNu’s disc that destroys the enemies of devotees), wearing the divine disc that can completely destroy enemies of his devotees, and using that disc His killing Sainthavan by making day as night, and as said in ‘sAmARu avanai nee eNNich chakkaraththAl thalai koNday [periyAzhvAr thirumozhi – 2.7.8](as you thought about how to kill him (seemAlika), you used the divine disc and cut his head such that he dies), killing seemAlika with it;  kuRaippadhu – cutting.

As said in ‘ajAyamAnO bahudhA vijAyathE’ (He who is unborn, would be born in many ways (in incarnations)), and in ‘parithrANAya sAdhUnAm vinASAya cha dhushkruthAm – dharma samsththApanArththAya sambhavAmi yugE yugE’ (~ I incarnate in every yugam to save the devotees and to destroy their enemies), and in ‘mARi mARip pala piRappum piRandhu [thiruvAimozhi – 2.6.8] (while (jeevAthmAs) being born again and again in many (types of) births),  Him also taking countless births similar to worldly people (as arjunan also doubted whether this is all same with Him and got clarified that it is not due to karma that He is born, but it is due to his kindness/wish),

and holding thiruvAzhi AzhvAn (divine disc) in his divine hands, having him (thiruvAzhi AzhvAn) as His identity, is to establish dharmA as per the words of vEdhas, to protect the sentient who follow His commands (through vEdhas), and to destroy the malignant ones who are enemies of it who cross His commands; It is said too, ‘bahiranthasthamachchEdhi jyOthir vandhE sudharSanam – EnAvyAhatha sankalpam vasthu lakShmeedhram vidhu:’ (I bow to sudharSanam (divine disc) due to which emperumAn who is the husband of lakshmI, is present with will).

emperuman_with_chakram

Now, amudhanAr says, even though emperumAn had to take so much effort to remove the enemies, it is not needed for emperumAnAr to take such level of efforts.

koNdal anaiya vaNmai ­being happy to help every one by accepting them in to the fold without seeing their ineligibility – in many pAsurams amudhanAr keeps praising (only) this generosity of emperumAnAr (compared to other qualities), you see!

(emperumAnAr) having generosity of going to the place of people and helping them, like the rainy cloud that would pour without distinction of land or water.

ErAr guNaththu –  (emperumAnAr) having the qualities of vAthsalyam (motherly affection), sauSeelyam (good morals), etc., which are most enjoyable,

em irAmAnusanemperumAnAr who is  the lord of ours, and we who are his servants, which is due to him advising us and letting us learn about these greatness;

av ezhil maRaiyil –  its (vEdhas) distinguished attributes are as mentioned earlier, and is also having unbounded glory, and what is said as in ‘vEdha SAsthrAth param nAsthi’ (there is no better SAsthram (instructions/treatise) other than vEdham), and, ‘navEdhAnthAchchAsthram [rahasya thraya sAram] (there is no SAsthram than vEdham, (and there is nothing which gives security/happiness than dhvayam)),  that is, in vEdham which is nissamAbhdhyadhikam (there is nothing equal or better; none of the kind);  that is to say, in the path shown by such vEdhas;

sErAdhavarai – not taking refuge (in such path);  due to rejecting authoritative reference, and having faith in wrong meanings, such people who are not fully set on the correct path;

sidhaippadhu –  destroying them (i.e., their wrong thoughts etc.,) and make them lose.

appOdhu oru sindhai seydhE – at each time of such happening itself (for example, at that same instance when some adhvaithi comes for a debate);

those who detracted by saying wrong meanings, without knowing the inner/intented meanings of ones like ‘sa EnAn brahma gamayathi’,  ‘bramha vEdha bramhaiva bhavathi’ (learns about brahmam; becomes brahmam itself (empeurmAnAr showed that it is – brahma iva bhavathijeevAthmA becomes ‘like’ brahmam with many of His auspicious qualities).

For the phrases of Sruthi that is ‘praNava: dhanu: SarO hi AthmA bramha thallakShyamuchyathE – apramaththEna vEththavyam Saravath thanmayO bhavEth [muNdakOpanishath](praNavam is the big bow, arrow is AthmA, target is the brahmam, this shows how AchAryan teaches how to target brahmam; that arrow would reach and become brahmam (adhvaithis said ‘thanmayO’ implies that AthmA becomes brahmam) (emperumAnAr thought about it immediately and showed that an arrow cannot become the target itself)),

thus using words of thought about answers, at that same instance, and every time, emperumAnAr condemned the wrong meanings that they said, and got them rooted out;

The divine words about emperumAnAr too is ‘sva sidhdhAntha dhvAntha sththira kruthaka  dhur vAdhi parishath dhivAbheetha prEkShA dhinakara samudhdhAna parusha:’ (~ emperumAnAr the sun rose to remove the darkness that is the bad arguments of others who are hurdles to the philosophy of vEdhas he shows).

Thus, amudhanAr celebrated the greatness of emperumAnAr who effortlessly won the enemies compared to sarvESvaran (lord of all) who holds all the powers.

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

mAyavan – emperumAn possesses wonderful power and intellect. But those qualities could not win those who did not follow the path of vEdhas. He had to use the sharp disc in His hand for that. amudhanAr is lowering the ability of emperumAn: cutting those people using the disc is not due to emperumAn’s ability – it is due to the sharpness of disc  – this is implied by saying kUr Azhi koNdu’ .(using sharp disc). Refer to ‘karudhum idam porudhu kainninRa chakkaraththan [thiruvAimozhi – 10.6.8]’ (One having divine disc which goes to fight based on understanding emperumAn’s intent), so it destroys due to its sharpness, and makes it appear that it was just an instrument and it was mAyavan who cut, and so gets good name for sarvESvaran (lord of all).

av ezhil maRai ezhil -> beauty; beauty of vEdham is its nature of ever growing authoritative reference.

appOdhu ­– During each time of destroying them;  so, consider this word as ‘avvappOdhu’ (every time), and also ‘oru sindhai seydhu’ as ‘ovvoru sindhai seydhu’ (comes up with a unique solution every time);

So in this pAsuram, the difference between sarvESvaran (lord of all) and emperumAnAr are well established –

  • mAyavan could not win them by His wit/intelligence, but won using the weapon He holds; whereas our emperumAnAr wins them by his intelligence;
  • mAyavan ‘kuRaippadhu’ – this word (cuts) implies there is a possibility of them growing back – rAvaNan got his heads back as they were getting cut; whereas our emperumAnAr ‘sidhaippadhu’ – the word (destroys) implies not giving any chance [for the evil thoughts] of growing back;
  • mAyavan uses a tool which is separate from him, that is, the divine disc; our emperumAnAr destroys using the power of his thoughts itself;
  • mAyavan uses the sharp disc which is the same, existing forever; whereas, emperumAnAr uses ever new thoughts (based on arguments and circumstances), to win them.

– – – – –

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rAmAnusa nURRanthAdhi – 73

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Introduction (given by maNavALa mAmunigaL)

When those who saw amudhanAr becoming happy in these ways and ask – since you (now) possess intellect and love that help reach goal, can you not sustain by yourself? –  amudhanAr replies – Due to his qualities of generosity etc., he is the protector of all people in this world, and he advised about the true knowledge – there is no sustenance for me other than the destiny of remembrance of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – as amudhanAr becomes happy about how emperumAnAr due to his generosity placed him among the group of devotees, people near there asked – since you have got intellect and love towards them, can you not get liberated based on that? – amudhanAr replies – due to his generosity, and extreme kindness related to that, and with his calmness that helps in not getting angry when caring for all the people, he himself is the protector for one and all in this earth,  he advised true and distinguished knowledge – it is the reflecting of the fact that emperumAnAr is the protector that would get me liberated, and my intellect and love would not play a role in it.

vaNmaiyinAlum than mA thagavAlum madhi puraiyum
thaNmaiyinAlum ith thAraNiyOrkatku thAn charaNAy
uNmai nan gyAnam uraiththa irAmAnusanai unnum
thiNmai allAl enakkillai maRROr nilai thErndhidilE                     –   73

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Word by word meaning (given by maNavALa mAmunigaL)

than vaNmaiynAlum – By his generosity (which does not see (just the) greatness of meanings),
mA thagavAlum – and by his utmost kindness (which cannot bear to see the wrong paths (of the people)),
madhi puraiyum – like the moon which removes heat, and which gives delight,
thaNmaiyinAlum – by his coldness (pleasantness),
ith tharaNiyOrkatku – to the ones in this world, as said in ‘aRivinAl kuRaivilam [thiruvAimozhi – 4.8.5](we do not have interest in those matters that are not liked by emperumAn),
thAn charaNAy – having himself as the protector
gyAnam uraiththa – advised the knowledge  (which is)
uNmai – true (pAramArthika).
nal – and distinguished;
irAmAnusanai – such emperumAnAr
unnum – thinking of him as the protector –
thiNmai allAl – other than that as destiny,
maRROr nilai illai – there is no other sustenance,
enakku – for me.

vyAkyAnam

vaNmaiyinAlum –  By his generositywhich lifts everyone up from this material world without focussing on greatness of meanings (to be given to them), or the weakness of such people; his generosity  which made everyone one to drink and worship SrI pAdha theertham and divine feet (respectively) by establishing in SALagrAmam, and giving away to every one the most secret/sacred meanings of charama SlOkam (respectively); as said in ‘thathvEnaya: chith  achith eeSvara thath svabhAva bhOgApavargga thadhupAya gathIr udhAra:’ (explained thathva thrayam (sentient, non-sentient, and emperumAn), and about what is to be reached, how to reach it, what is experienced after reaching it, what is its nature, place, etc.), he authored SrI bhAshyam and other granthams and helped in every way;

by such generosity of his,

What instigated such generosity?  (it is his utmost kindness: )

than mA thagavAlum – As said in ‘Evam samsruthi chakrasthE brAmyamANEsva karmabhi: – jeevE dhu:kAkulE vishNO: krupAkApyubajAyathE’ (as people are stuck in the wheel of karma, they are involved in sadness , at some rare time for some people the grace of emperumAn falls on them), and in ‘santhaptha vividhai: dhu:kai: dhurvaSairEva mAdhibhi:’ (~ he is burning (suffering) due to various types of sadness, etc.),  and due to the utmost kindness of (emperumAnAr), of not being able to bear seeing such sorry state of worldly people who have fallen down and piled up in the pit that is this material world,

than mA thagavAlum –  it is not something that came and settled in, but is by nature (than), and is most (mA) distinguished, not able to bear someone’s sorrows is the kindness – by such beautiful grace of his;

salagramam_mudhaliyandan-sripadha_thirththam_15SrI pAdha theertham – SALagrAmam  (Photo courtesy Link)

madhi puraiyum thaNmaiyinAlum – Like the moon (madhi) which makes everyone feel pleasant,  by the great mercy for everyone’s happiness;   thaNmai – pleasant/cool.  purai –  greatness.

As said in ‘hari: dhu:kAni bhakthEbhya: hitha bhudhyA karOthisa: (emperumAn gives sadness to His devotees, to get them in correct path (unlike that emperumAnAr does not even give such sadness for correcting us); ,

– SasthrakShArAgni karmANi sva puthrAya yathA pithA’ (like father takes the stick to his son for correcting him (emperumAn also does the same) –  not doing just the good,  like how one would drink milk for disease of bile, emperumAnAr in all the ways is having  cold/pleasant state that is pleasant for everyone.

ith thAraNiyOrkatkuth thAn charaNAy – in these ways of qualities, what is said in ‘gurur mAthA’ (AchAryan is the mother), and in, ‘upAya upEya bhAvEna thamEva SaraNam vrajEth’ (One shall hold on to AchAryan’s divine feet as means and destiny), – by the saying of ‘svAbhimAnaththAlE eeSvarAbhimAnaththaik kulaiththuk koNda ivanukku AchArya abhimAnam ozhiya gathi illai [SrI vachana bhUshaNam]’ (due to his thinking of himself as great/ independent, he lost the hold of emperumAn, for such a person there is no refuge than the love of AchAryan) – (and so) emperumAnAr is grantor of liberation;

It is said too, ‘sa Eva sarva lOkAnAm udhdharththAnAthra samSaya:’ (the one who can lift everyone up from this material world (is emperumAnAr only) (said kUraththAzhvAn)), and, ‘thasmin rAmAnujAryE gururithicha padham bhAdhi nA anyathra thasmAth Sishta SrImath gurUNAm kulam idham akilam thasya nAthasya Sesha:’ (the word guru fits only emperumAnAr; it does not fit that well for others; so, all the clan of devotees are those who have surrendered to emperumAnAr);

uNmai nal gyAnam uraiththa –  correcting advise about the most noble/required/deep knowledge in the form of real truth, and means (His divine feet), and destiny (service for His happiness);  it is said too, ‘bhajEth sArathamam SAsthram rathnAkara ivAmrutham  – sarvathas sAramAdhathyAth pushpEbhya iva shad padha:’ (emperumAn ignored lowly items and got the most noble nectar from the ocean.  Bee would take only honey from flower, emperumAnAr gave us only the most important aspects).

irAmAnusanai unnum thiNmai allAl – other than the benefit/destiny of being with well determined state that it is only emperumAnAr who is the protector.

maRROr nilai thErndhidil . enakku illai – If we think about this very well, my knowledge and love, etc., are not there for me even a little (for getting to that state).

I who do not possess anything to get benefits, and who does not have any other saviour, my knowledge and love would not sustain me – and thus amudhanAr divines about his utmost dedication (to emperumAnAr).

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

vaNmaiyinAlum – add the ‘than’ to all the three words, that is ‘than vaNmaiyinAlum’, ‘than mAthagavAlum’, ‘than madhi puraiyum thaNmaiynAlum’.

vaNmai – giving the advise without withholding due to the greatness of its meanings – such generosity.

emperumAn helped with vEdham and SrI bhagavath gIthA which talk about not so most important/sacred meanings also, whereas emperumAnAr’s helps with the advice that contains only the most important/sacred meanings.

So his generosity is unique.

madhi puraiyum thNmai –  By advising about true knowledge he relieve people of their heat (from material world), and makes them understand about emperumAn’s qualities and thus makes them happy; similar to the moon which makes one calm and enjoy.

Even though emperumAn as a mother gives us in similar ways, but since He is having svAthanthriyam (independence), there may be some heat (due to our karmas); but since emperumAnAr does not have any svAthanthryam, his advice can be comforting only.

It is said as ‘sudar mA madhi pOl thAyAy aLikkinRa [periya thirumozhi – 7.1.9]’, where the moon is equated to mother in giving comfort; so it shows the quality of vAthsalyam.

So amudhanAr is thinking about three qualities of emperumAnAr – generosity, kindness, and affection. These are same as what is described of SrI ranga nAchchiyAr who is the mother for the world, as thought about by parASara bhattar in ‘audhArya kAruNikathASritha vathsalathva pUrvEshu [SrI guNa rathna gOSam].

thAn charaNAy – people of the world did not know to ask for help, nor did they have ability to feel sorry about it – so emperumAnAr by himself took up to be the protector of the world.

Since it talks being protector of the whole world, it shows there is no differentiation among the receivers.

uNmain nal gyAnam uraiththa – this shows that the protection given by emperumAnAr is his advices, and correcting the people based on that. uNmai gyAnam –  knowledge of what is , as is. nal gyAnam – knowledge that gives joy (because of giving us knowledge about emperumAn’s qualities).

irAmAnusanai .. thErndhidilE –  thinking about him who took himself up to be the protector, as the protector is the benefit/destiny, and I don’t have anything in me on which to base it, says amudhanAr.

– – – – –

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rAmAnusa nURRanthAdhi – 72

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – being content about what he got due to emperumAnAr’s generosity, in this pAsuram amudhanAr thinks about and becomes happy about another big favour of emperumAnAr which he did due to such generosity.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, emperumAnAr, due to his quality that is generosity, gave amudhanAr what he loved (divine feet), and amudhanAr thought about all the benefits due to that generosity, and became content; in this pAsuram – he thinks about and becomes happy about how emperumAnAr kept him among the noble ones who praise emperumAnAr by thinking about – how due to the greatness of his generosity he won those who created confusion based on their leaning towards those philosophies which are lowly, that is, the ones which dismiss vEdhas, and about – how emperumAnAr established in the whole of earth the most pure path that is of vEdhas.

kaiththanan theeya samayak kalagarai kAsinikkE
uyththanan thUya maRai neRi thannai enRu unni uLLam
neyththa anbOdu iRundhu Eththum niRai pugazhOrudanE
vaiththanan ennai irAmAnusan mikka vaNmai seydhE                    –   72

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr
mikka vaNmai seydhu – showed unbounded generosity,
kaiththanan – and divined his winning of
kalagarai – those who confuse/agitate
samayam – (based on their association to) such philosophies
theeya – which are lowly;
uyththanan – (and he) lead/administered the
thUya – pure/accurate
mARai neRi thannai – path of vEdham
kAsinikku – in the earth;
enRu unni – thinking of such aspects,
uLLam neyththu – with hearts that are not dry (wet and like new that is polished/immersed with ghee) but affectionate,
av-vanbOdu – and being with that affection
Eththum – they praise (emperumAnAr);
niRai pugazhOrudanE – with such noble ones,
ennai vaiththanan – he kept me among them by his divine grace,
such that I could be counted as ‘he is also one of them’.

Oh! what a favour this is!  – is the thought.

Or, saying ‘niRai pugazhOrudanE vaiththanan’ – he made me who was in the association of the wrong group, to be among the SrIvaishNavas,  as said in ‘adiyarOdu irundhamai’.

It could be considered as ‘neyththa avvanbu’, or as one word ‘neiththavanbu’.

Having affectionate heart is – unlike having a dry/dabbling affection, being full of love.

EmperumAnAr_gOshti_BookCoverthiruvarangaththu amudhanAr (10), placed among niRai pugazhOr

vyAkyAnam

irAmAnusan – As said in ‘vasee vadhAnya: [sthOthra rathnam -18](~emperumAn is generous (that He is) controlled by His devotees)emperumAnAr who was referred to (in previous pAsurams) as ‘generosity’;

mikka vaNmai seydhu – As said in ‘koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un vaLLal thanaththinAl’ ((Oh emperumAnAr!), your generosity which grew more as you gave it),  due to the generosity which does not reduce as more and more are given, but like a polished ruby that becomes brighter; with such quality, and with the thought that we should uplift the whole world,

kaiththanan theeya samayak kalagarai Because they reject vEdhas, they are most lowly – such philosophies which are bhaudhdha, jaina, and mAyAvAdhis, (etc.), and such philosophies that misinterpret vEdhas – being associated to such false philosophies which say that the world is transient (every minute; because knowledge is transient, etc), and that thathvam (and so brahmam) is knowledge only, universe is false, brahmam is knowledge only (nirviSEsha kUtastha chinmAthram brahmam EkamEva thathvam), and tried to establish that there is nothing else, and while agreeing to vEdhas only at the level of words, interpreting wrong meanings by seeing them improperly, but in the end making vEdhas also to be included in the list of imagined (because they had to, due to their argument that there is nothing other than brahmam!)  – emperumAnAr won such people who create agitations due to their such contradicting/bad arguments.

Their arguments would create agitations only, and they are not agreeable by the learned ones.

It is world famous how emperumAnAr won baudhdhas near thirunArAyaNapuram, Saivas in thirumalai, mAyAvadhis in Sarasvathi peetam;  as said in ‘gAthA dhAthA gadhAnAm’.

kAsinikkE uyththanan thUya maRai neRi thannai –  kAsinikkE – as said in avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan bhavadhurdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time), etc.,

and in (SrI dhEvarAja ashtakam) ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdha paSAlinee (the shadows under trees being my interest, but covered by darkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArtham avasan nAngamakshamam – kSheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  etc.,

such world which instigates darkness (ignorance), being in such material world, all was in the losing end – for the upliftment of such sentient;  not being able to tolerate the series of troubles of these sentient, due to the generosity based on utmost kindness.

thUya maRai neRi thannai – the path of the most pristine vEdham as said in ‘sudar migu suruthi(gives knowledge/light by itself) – the vEdham which is without having the blemishes of mistaking one for another, or mistakes due to forgetfulness or inattentiveness, or attempts of pleasing anyone, or having any specific being as an author,  or needing any other authoritative reference;

As said in ‘Sruthi smruthi: mamai vAgyA’, the dharmas based fully on vEdhas which are in the form of commands of emperumAn;

by the word ‘maRai’, it shows both the parts of samskrutha vEdhas (Sruthi, smrithi), and thamizh prabandhams.

So, (he set the path of) dharmas that are based on Sruthi and smruthi, and, also the path of dharma of SaraNAgathy which is said in ‘ nyAsam ithyAhu: brahma vidhO vidhu:’ (surrendering to the divine feet of brahmam and get liberation due to that brahmam, that is said in nyAsam),

thasmAn nyAsa mE thEshAm thapasA adhiriktha mAhu:’ (among all thapas, nyAsam that is surrendering is said as supreme),

‘OmithyAthmAnam yunjeetha’ (By OmkAram the jeevAthmA shall surrender to paramAthmA),

yO brahmANam vidhadhAthi pUrvam yOvai vEdhAncha prahiNOthi thasmai tham thadhEvam Athma bhudhdhi prasAdham mumukshurvai SaraNamaham prapadhyE (SvEthASvathAra upanishath)’,(thus showing vEdham surrendering to emperumAn), and,

‘prApyasya brahmaNO ruPam prApthuscha prathyakAthmana: | prApthyupAyam palam prApthEs thathA prApthivirOdi cha || vadhanthi sakalA vEdhAs sEthihAsa purANakA: | munayascha mahAthmAnO vEdha vEdhArthavEdhina: ||’ (talking about artha panchakam),

and thus he set path for SaraNAgathy that is the most supreme meaning of vEdhas,

uyththanan – He established and administered such paths of vEdhas.

enRu unni – Thinking with strong conviction that emperumAnAr did these two  (that he won those of other philosophies, and administered the true path of pure vEdhas),

uLLAm neyththa anbOdu –  with affectionate heart (like polished and liquid as immersed in ghee), and with love due to that;

irundhu Eththum – being with such love, due to kindling of that love, they praise him, as said in ‘pAshaNda thrumashaNda thAvathahana’,

niRai pugazhOrudanE – with such noble ones of completely good qualities;

Without having to pray ‘adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi – 2.3.10] (~when will I be able to join with the groups of your devotees?), 

here –

vaiththanan ennai he joined me (with them) (here);

jeeyar too prays for this only, in ‘vAchA yatheendhra manasA vapushA cha yushmath  pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurukESamukAdhya pumsAm pAdhAnu chinthanaparassathatham bhavEyAm”,  “thvath dhAsa dhAsa gaNanA charamAvadhauya: thadh dhAsathaika rasathAvirathAmamAsthu [yathirAja vimSathi].

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

kaiththanan .. kalagarai – Those of other philosophies who were instigating to not allow the true path of vEdhas to be spread in the world;

thUya mArai neRi  thannai – ‘thUya’ could be adjective for ‘neRi’, to mean pure path of vEdhas.

enRunni … vaiththanan ennai – the noble ones losing themselves to the qualities of emperumAnAr, their hearts melt, and as part of losing, due to that affection, they sing praises of emperumAnAr.

irundhu Eththum – praising without break.

pugazh – guNam – quality.

pugazhOrudanE vaiththu – among the group of those complete in qualities, included me to the extent of some thinking that – he is also one with complete qualities.

Also- made me, who was till now with those of bad qualities, to be with the noble ones.

Read as ‘mikka vaNmai seydhu vaiththanan’  – showing his generosity, he included me (among the nobles ones).

For all the benefits seen in the previous pAsurams, this inclusion with noble ones is being the base support, and so is important, and so amudhanAr is separately thinking about it (as this pAsuram), and gets immersed, thinking – Oh! how due to his generosity has helped me in this way!

– – – – –

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rAmAnusa nURRanthAdhi – 71

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Introduction (given by maNavALa mAmunigaL)

As amudhanAr requested in this way, emperumAnAr gave the nod, and by his extraordinary grace made amudhanAr’s intellect to be focused on him (emperumAnAr), and amudhanAr thinks about the parts he received due to that and becomes contented.

Introduction (given by piLLailOkam jIyar)

As he requested directly in this way, emperumAnAr agreed saying “that is correct, true” (okkum okkum), and by his special grace made amudhanAr’s faculties/senses to be set on him (emperumAnAr); amudhanAr looking at emperumAnAr’s divine face, says – Oh emperumAnAr! your highness having the generosity to spread the most sacred meanings! – addresses him like this, and merrily explains about how his mind is set on the divine feet of emperumAnAr, and how his love has increased  by getting involved in the enjoyableness of those divine feet, and how he is intent on emperumAnAr’s qualities and is involved in serving him, and about how his prior karmas have run away without trace after emperumAnAr taking him in.

sArndhadhu en sindhai un thAL iNaik keezh anbu thAn migavum
kUrndhadhu ath thAmaraith thALgaLukku undhan kuNangaLukkE
theerndhadhu en seygai mun sey vinai nee sey vinai adhanAl
pErndhadhu vaNmai irAmAnusA em perunthagaiyE                            –   71

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Word by word meaning (given by maNavALa mAmunigaL)

vaNmai – (emperumAnAr) having the quality of generosity that does not see lowliness of the receiver or greatness of what is given,
em – and due to such generosity he made me as his,
irAmAnusA – Oh udaiyavar!
perunthagai – having such greatness!
en – my
sindhai – mind which is as said in ‘ninRavA nillA [periya thirumozhi – 1.1.4]’  (does not stay in one matter),
chArndhadhu – got fixated, like shadow and lines,
thAL keezh – under the divine feet
un –  of your, our lord,
iNai – which match each other;
ath thAmaraith thALgaLukku – towards those divine feet that are the most relished,
anbu thAn – the love, it,
kUrndhadhu – grew
migavum – without  bound;
en seygai – (since) my livelihood
un than –  being about doing things related to love for your qualities,
theerndhadhu – (my such livelihood) got itself dedicated
guNangaLukkE – to such qualities (of yours);
mun sey vinai –  my earlier karmas (deeds)
pErndhadhu – left like dismantling of a mountain
adhu vinaiyAl –  due to acts
sey – (you) performed by
nee –  you who is the remover of all such karmas.

There is no wish for anything else for me, is the abstract here.

nee sey vinai – is about his special grace.

When some recite it as ‘nee seyvana adhanAl’  – due to the acts of yours for removing my karmas.

vyAkyAnam

vaNmai irAmAnusA – Like vAmanan who placed his divine feet on everyone without considering any difference between sages like vaSishta or the lowly ones,  like the rain that pours without differentiating between land and sea,

emperumAnAr being anAlOchitha viSEshAShEsha lOka charaNyar (~ not weighing the receiver, protects the world of such people), not seeing the lowliness of the ones receiving, and not considering the greatness of himself who is giving, gives away most sacred/secret meanings – Oh emperumAnAr having such generosity!

em perum thagaiyE – Oh! The supreme lord who due to that generosity has taken me (in writing) as your servant.

sArndhadhu en sindai un thAL iNaik keezhAlthough living in the same place as your highness, did not ever prostrate on your divine feet  – my mind was like ‘nanamEyam’ (rAvaNan saying would not fall on perumAL’s feet even when falling dying), mind which was wavering as said as ‘sanchalam hi mana’, and ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4] (mind which is fickle)’ – such state of my mind gave way, and reached your divine feet, the feet which are reachable by the noble ones who consider the wealth of brahmAn, rudhran, et al., as nothing, as said in ‘thruNeekrutha virinchAdhi’;

like how one who suffers from the scorching heat of sun would go under a tree having shadows and coldness,  since such comforts are present together in your divine feet, my mind got involved in the richness of it, got relieved from all the ways it suffered in this material world, and got fixated like an essential part of your divine feet, like shadow of and lines under those feet.

anbu thAn migavum kUrndhadhu ath thAmaraith thALgaLukku – My love toward your divine feet grew unbounded; your divine feet which are having the enjoyability of lotus flower with its qualities of beauty, fragrance, coldness, etc.,

unthan guNangaLukkE theerndhadhu en seygai – all these days I was involved in material aspects, and was adverse (to your divine feet) – my deeds have now become dedicated to your divine feet at all places, all times, and all situations as pushed by affection of due to my experience of love for you the lord.

utter generosity of emperumAnAr

jeeyar also prayed for this in the SlOkam – ‘nithyam yatheendhra thava dhivya [yathirAja vimSathi]’ (let my mind be ever involved in your divine body).

mun sey vinai nee sey vinai – As (emperumAnAr) prayed in ‘anAdhi kAla pravruththa anantha akruthya karaNa kruthya akaraNa bhagavath apachAra bhAgavatha apachAra asahya apachAra rUpa nAnAvidha anantha apachArAn Arabhdha kAryAn anArabhdha kAryAn kruthAn kriyamANAn karishyamANan cha sarvAn aSEshatha: kshamasva [SaraNAgathi gadhyam]’ (~please completely remove/forgive (my) sins of not doing what is required, doing what is forbidden, offenses towards You, your devotees, AchAryas, and all kinds of offenses, and in the deeds I have started to do and going to start in the future, being done, and be done in the future),

so all my sinful deeds were completely destroyed and went away, like dismantling of a mountain, due to the fruit of efforts of you who are contrary to my sinful deeds.

In ‘mun sey vinai’ there is no explicit mention of ‘my’ misdeeds.  It is not only the deeds of my own – the effects of sins of others also joined me as said in ‘dhivishatha:pApakruthyAm’ (~ when noble souls get liberated, any of their remaining bad karmas would get accumulated in to those who offended them).

Saying ‘nee sey vinai’ – is about the surrendering (prapaththi) of emperumAnAr towards divine feet of periya perumAL. jeeyar also divined this meaning in the SlOkam ‘kAla thrayEpi [yathirAja vimSathi 18]’ (my bad karmas done) all three times of day, (etc., all would go away only due to the medicine that is the prapaththi you performed during panguni uththiram)).

When recited as ‘nee seyvana adhanAl pErndhadhu’ – it shall mean that all my sinful deeds went away due to just the first glance of yours.

After this has happened, there is no other wants for me – is the meaning.

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

sArndhadhu … un thALiNaik keezh – There is no match comparing me who is after material aspects, and you who is the lord to be reached finally – so my mind getting into your divine feet cannot happen due to me – it is only due to your special grace.

anbu thAn … ath thAmaraith thALgaLukku – It was due to his grace my mind got attracted to your divine feet; wherwas love towards it happened by itself;

unthan guNangaLukkE theerndhadhu en seygai – Instead of just ‘un guNangaLukkE’, he says un than guNangaLukkE’, which implies that emperumAnAr’s such qualities are very special that applies to him only.  seygai – kainkaryam (service).

Services done due to the love that comes after experiencing emperumAnAr’s qualities – such services become dedicated to such qualities of emperumAnAr.

pERndhadhu – after seeing divine lotus feet of emperumAn, nammAzhvAr’s karmas left him (kaNdEn kamala malarp pAdham, kANdalumE viNdE ozhindha vinai AyinavellAm [thiruvAimozhi – 10.4.9];

madhurkavi AzhvAr’s karmas left him due to nammAzhvAr (paNdai val vinai pARRi aruLinAn)

here, amudhanAr’s karmas left him due to wonderful grace of emperumAnAr.

Due to your efforts, each of the aforementioned benefits happened for me:
nee sey vinai adhanAl – sArndhadhu en sindhai un thAL inAik keezh
nee sey vinai adhanAl – anbu thAn migavum kUrndhadhu
nee sey vinai adhnAl – undhan guNangaLukkE theerndhadhu en seygai
nee sey vinai adhnAl – mun sey vinai pErndhadhu

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rAmAnusa nURRanthAdhi – 70

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr was happy thinking about the help that emperumAnAr divined; next, thinking that compared to the part done, the part to be done is of bigger wonder, and looking at the divine face of emperumAnAr, amudhanAr is placing his request about what he desires.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr was happy thinking about the help that emperumAnAr divined; in this pAsuram amudhanAr is directly placing a request to emperumAnAr – if investigating about my bad ways and about your immeasurable greatness, it is better (if you) accept and take me in. Instead if considering about the mistakes which I committed to the full extent, counting and adding them up, and again researching more, there would be no sin in me that could be remotely named as a goodness, so I would have to be discarded; Oh! what others who have surrendered to you would say about the kindness of yours who (is supposed to) lifts everyone up (from the material world) (if I am so discarded).

ennaiyum pArththu en iyalvaiyum pArththu eNNil pal guNaththa
unnaiyum pArkkil aruL seyvadhE nalam anRi en pAl
pinnaiyum pArkkil nalam uLadhE un perum karuNai
thannai en pArppar irAmAnusA unnaich chArndhavarE                    –   70

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Word by word meaning (given by maNavALa mAmunigaL)

ennaiyum pArththu – Having used to involve in matters of my senses for time eternal, as said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99](even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), even after your highness has accepted me in, due to the strength of bad scent (of earlier deeds), I am still having abundant interest in unfavorable matters – your highness seeing me of such state,
I involve in worldly matters in accordance with that (bad) interest; such is my –
iyalvaiyum pArththu –  and seeing such bad ways (of me),
that which is of greatness of accepting those bad aspects as qualifications,
that is,
unnaiyum pArkkil – if you see yourself (of)
eNNil pal – many innumerable
guNaththa – qualities,
as was done till now, even for the parts to be done in the future,
aruL seyvadhE nalam – it is better for you to show your kindness (and help me);
anRi – instead of this,
pinnaiyum pArkkil – if investigating again
nalam uLadhE  – is there any goodness
en pAl –  in me;
If (you) have to do the deed only if there is any goodness (in the person/me), then
unnaich chArndhavar  – those who have surrendered to your divine feet,
en pArppar – what would be their finding about
perum karuNai thannai – unbounded kindness
un – of your highness?

“Would they not find fault in that kindness?”  is the thought.  They might think – even this [his kindness] is of this extent only?

{Translator’s note: As said in thiruppAvai thaniyan, ‘balAthkruthya bhungthE’, where ANdAL forced (balAthkAr) krishNan to give what She wanted (paRAi/service to Him), here amudhanAr is trying to do that with emperumAnar to get him completely lift him up}

vyAkyAnam

ennaiyum pArththu – your highness who knows everything had taken me up voluntarily, instructed me in many ways, and made me walk in the right path, and helped me – but I who make those help to be useless, who am having abundant interest in unfavorable matters and is corrupted due to eternal growth of deeds, and uncountable doings of those not to be done, and having the scent of prior sins – seeing me of that state –

thiruvarangathu-amudhanar.emperumAnAr-at-heartthiruvarangaththu amudhanAr – doing naichyAnusandhAnam

en iyalvaiyum pArththu – as said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99]’ (even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), even after your highness had accepted me in, due to the hold of bad scent of prior deeds, and according to that bad taste, am involved in bad matters; seeing such practice of me,

eNNil pal guNaththa unnaiyum pArkkil – innumerable, many (groups of it), and most auspicious – having such qualities of good morals, affection, etc., which are the reasons for accepting blemishes themselves as qualifications, and having the greatness as said in ‘SeshOva sainya nAthOvA SrI pathirvEththi sAthvikai: – vidharkyAya mahA prAgyai: [yathirAja mangaLam]’ (Is he Adhi SEshan? Is he sEnai mudhaliyAr? (Only) Sri:pathi (emperumAn) would now; others continue to wonder about that) – considering very deeply about your highness of such nature,

amudhanAr’s divine mind thinks that even if there is a count for the auspicious qualities of emperumAn, there is no count for those of emperumAnAr, as said in ‘mathi kShayAn nivarthanthE na gOvindha guNa kShayAth’ (It is due to want of my intellect that I stop talking about gOvindhan’s qualities, not because of any want of count of His qualities).

aruL seyvadhE nalam – As said in ‘parama kAruNikO na bhavath para: parama SothyathamO nahi math para: – ithi vichinthya hrudhA mayi kinkarE yadh uchitham raghuveera thathA kuru”, (There is no one who is kinder than you; there is no one lowly than me; kindly keep this in your heart and grant me the services for me to perform),

your highness are of utmost kind; the lowly me am a complete sinner;

as said in ‘ahamasmi aparAdha chakravarthee karuNE thvam cha guNEshu sArvabhaumee – vidhushi sthitham eedhrushE svayam mAm vrusha SailESvara pAdha sAth kuruthvam [dhayA Sathakam]’ (I am the emperor/caught in the cycle, of sins; (thiruvEnkatam udaiyAn) is the kind one! you (thAyAr) are the best in qualities – understand this about me and you yourself please give me the divine feet (of thiruvEnkatam udaiyAn)),

and ‘thvayabilabdham bhagavan nidhAneem anuththamam pAthram idham dhayAyA:’, (sthOthra rathnam – due to your mercy only I became the target of your kindness),

can you who is bright in qualities like affection, discard me who is the completely apt receiver of your kindness?

Accepting me is your getting the one that is rare to get, isn’t it?

Accepting a sinner like me would be a fortune for your auspicious qualities, isn’t it?

So similar to how you did for the previous matters, it is best for you to voluntarily show your mercy on me for the remaining part as well.

You see, amudhanAr is saying in this way due to the opinion  – what AzhvAn prayed about nAlUrAn is because of the strength of your association.

irAmAnusA – Oh emperumAnAr!

anRi – instead of this, if investigating something else/more,

en pAl – about me who is of such (lowly) nature,

pinnaiyum pArkkil – if again investigating instead of doing the aforementioned,

nalam uLadhE – would there be any good?

~ If saying, would do some favor only based on something good in me,

unnaich chArndhavarE – all the learned ones who are reliant upon you after surrendering to your divine feet,

un perum karuNai thannai en pArppar – what would they think of the kindness of you the highly great?  That is – Would they not see it as blemished, saying, ‘is that it?’ ?

Didn’t Jeeyar also divine this meaning in ‘adhikAram uNdEl arangar irangArO, adhikAram illAdhArkkanRO ethirAsA nee iranga vENduvadhu, neeyum adhikArigaLukkE irangil en seyvOm yAm’ (Arththi prabandham – ~ if there is any qualification in me, arangar would have shown compassion; Oh emperumAnAr! it is for those who do not have any qualification that you have to show your compassion; if you too are compassionate only to the qualified, then what would we do?)

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

Like how his AchAryan AzhvAn said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [Sri vaikuNta sthavam – 99]’ (even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), amudhanAr is also following his AchAryan and showing his naichyAnusandhAnam (thinking of self as lowly).

anRi en pAl pinnaiyum pArkkil nalam uLadhE – earlier, without seeking any qualification in me you came and voluntarily accepted me due to your kindness;  given that, now if you try to find some qualification in me to show your grace, would such qualifications grow in me all of a sudden? – asks amudhanAr.

– – – – –

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rAmAnusa nURRanthAdhi – 69

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr was being proud about thinking about his love towards those who have surrendered to emperumAnAr’s divine feet; (in this pAsuram) he thinks about how emperumAnAr, more than eeSvaran, had helped him, and becomes happy about it.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about the greatness of his love towards auspicious qualities of the noble ones who reached emperumAnAr’s divine feet; in this pAsuram amudhanAr says – during the time of total annihilation, seeing the state of sentient not having faculties of the body, senses, and mind, for me who was like that, without requiring my asking, periya perumAL voluntarily due to His extreme kindness gave me the body and senses; He created me but at the same time did not relieve me from this material world and include me in His divine feet;  such hard to attain ones, now emperumAnAr who is our father, gave His divine feet to me as means and destiny, and now he has lifted me up from this material world (samsAram).

sindhaiyinOdu karaNangaL yAvum sithaindhu munnAL
anthamuRRu Azhndhadhu kaNdu avai enRanakku anRu aruLAl
thanda aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE                    –   69

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Word by word meaning (given by maNavALa mAmunigaL)

mun nAL – before the time of (Him) creating,
sindhaiyinOdu – along with the main faculty that is – mind,
karaNangaL yAvum – all the faculties/senses
sithaindhu – (had) destructed,
anthamuRRu – and got annihilated
Azhndhadhu –  and became ineffective without any difference from non-sentient,
kaNdu – seeing such state,
anRu – at that time,
aranganum – periya perumAL,
aruLAl thandha – gave, only due to his kindness,
avai – those faculties/senses
en thanakku – to me who is like a non-sentient

as said in ‘karaNakaLEbarair gatayithum dhayamAnamanA: (by His kind mind, He gave faculties/senses to the sentient); unlike how He gave faculties/senses,
than charaN thandhilan ­– He did not give His divine feet;
irAmAnusan – (but) emperumAnAr,
endhai – as a father for me
vandhu – came and

as (amudhanAr) said in ‘arangan seyya thAL iNaiyOdu ArththAn’, (got me to the beautiful divine feet of arangan emperumAn)
thAn – he (is the one who)
adhu thandhu – gave those divine feet (of emperumAn) (to me, and)
inRu eduththanan – he took out
ennai – me who was drowning in the sea of material world

Oh! what a help this is! – is the thought.

vyAkyAnam

sindhaiyinOdu karaNangaL yAvum sithaindhu –  As said in ‘manashshashtEndhiriyANi’,  since mind (manas) is main among the senses, and since those senses would not be able carry out their activities without the help of mind, specifying mind here is representative of all the other ten senses/faculties.

In this way, during the time of annihilation (praLayam) all the eleven senses together got destroyed to the state of subtle form (sUkshma avasthai), as per the ways said starting from ‘pruthivi apsu leeyathE’, to ‘thama:parEdhEva Ekee bhavathi’  (states of matter getting destroyed and finally reaching emperumAn in subtle form);

antham uRRu Azhndhadhu – everything got destroyed and was without being any different from non-sentient,  during such state,

munnAL – before the time of creation,

kaNdu – As said in ‘thadhaikshatha bahusyAm prajAyEyEthi’, (~I shall become many) and, ‘karaNakaLEbarair gatayithum dhayamAnamanA:’ (due to His own kindness gave the faculties), – without requiring my asking, with His own kindness,  He gave those senses/faculties to become helpers to Him, and ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhithum, pUrvamEvakruthA brahman hastha pAdhAdhi samyuthA’  (~earlier, brahmam gave me senses in all diverse forms, they are for me to present them to His divine feet) for serving to His divine feet,

avai – those – that is, mind, along with other senses/faculties

anRu – during the time of creation

enthanukku aruLAl – voluntarily gave me the faculties/senses,

aranganum – such (kind) emperumAn – is it possible to justify that as He stays away, He stay put and not hear me when calling Him due to sufferings of material world? is it possible to justify that He is busy due to some other business? He is ever present in the place where I have been born;  He is enthusiastic to protect every one and so is present here with his hand showing protection; such emperumAn

periyaperumAL-udayavarSources of karaNam and charaNam

than charaN As said in ‘sarvE vEdhA: yathpadhamAmananthi’, ‘vishNO:padhE paramEmadhva uthsa:’, ‘dhanammadheeyam thava pAdha pankajam’, ‘kadhA:punaSSanka radhAnga kalpaka dhvajAravindhAnkuSa vajra lAnchanam’, ‘thrivikrama thvachcharaNAmbuja dhvayam madheeya mUrdhdhAnam alankarishyathi’, ‘kadhAham bhagavath pAdhAmbuja dhvayam SirasA dhArayishyAmi’, ‘Ethathadh dhEhAvasAnEmAm thvath pAdham prApayasvayam’,  (~all vEdhas which praise emperumAn’s divine feet/divine place’,  ‘nectar flows  from vishNu’s divine feet’, ‘our wealth is your divine lotus feet’, ‘you divine feet identified in various ways, which spanned the worlds, when are you going to decorate my head with those divine feet’,  ‘when will I carry those divine feet on my head’, ‘when this body falls on earth, please give your divine feet’)

to His divine lotus feet, for removing from the material world,

thandhilan – (He) did not accept me into (His divine lotus feet);

That is, seeing my eternal karmas, when seeing me first, in the form of His willed decision He was engaged in His punishing ways that ties us in this material world;

As said in ‘Evam samskruthi chakrasthE brAmya mANE sva karmabhi:’ (~due to one’s deeds (karmas) he is put in to the wheel of life in material world), and, ‘samsArArNava magnAnAm vishayAkrAntha chEthasAm’ (who are drowned in the material world who are immersed in affinity towards things of (im)material world),

and ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdhaba SAlinee (the shadows under trees being my interest, but covered by darnkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArththam avasan nAngamakshamam – ksheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  “avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan pavadhurdhdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time)

I was drowned in such material world (samsAram);

endhai irAmAnusan – As said in ‘sahi vidhAyathastham janayathi thachchrEshtam janma’ (Among the two births, those of body and knowledge, AchAryan, who gave best birth that is knowledge should be said as father), and, ‘anRu nAn piRandhilEn piRandha pin maRandhilEn [thiruchchandha viruththam]’ (~ I was not born at that time when my body was born; I was actually  born only when I got knowledge and I have not forgotten you after that birth), and ‘asthi brahmEthi chEthvEdha, santhamEnamthathOvidhu:’ (who gets the knowledge that brahmam exists, is the one who gets liberation), (thus these three pramANams say that AchAryan is the noble father,  between two births the second one of knowledge is noble, and knowing emperumAn through such knowledge gives us liberation);

What is it (that he gave) – emperumAnAr, as father,  gave that which is said as ‘nArAyaNa charaNau’ (divine feet of emperumAn).

inRu vandhu – in such time, incarnated in SrIperumbUthUr, got divine favour of dhEvarajan at the city of  kAnchee,  and came searching to place I was in, due to taking me up on his own (paragatha sveekAram), and accepted me,

thAn adhu thandhu – unlike as said in ‘yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), when I had not approached and prayed, he himself, voluntarily, gave those divine feet as the means and destiny (the knowledge that His divine feet is the means and destiny) – which was not possible for even SrI ranganAthan;

ennaiyE eduththanan – the line of thought in amudhanAr’s divine mind is that emperumAnAr lifted up even him!

ennaiyEthe worst sinner, me, even me!  I was impossible even for emperumAn who can do anything, and emperumAnAr lifted me up.  Did I explain this using meaning that is just hearsay? – (no), I am the example for this;

he uplifted me / saved me, from the sea of this material world;

I saw right in front of my eyes, the meaning of ‘magnAn udhdharathE lOkAn kAruNyAchchAsthra pANinA’ (emperumAn corrects by incarnating and using his weapons (Sasthram); AchAryan corrects by incarnating and using SAsthram)

Thus, he says – I got saved based on my own experience.

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

sindhai … thandhilan – Since all faculties are lost and becomes unable to know the nature of AthmA,  amudhanAr says that it gets the end (though AthmA does not have an end). So he is saying that the faculties were lost and got the end (due to that), like saying ‘rained poured and rice grew’.

Instead of saying ‘enakkuth thandha’ (gave to me), he says ‘en thanakkuth thandha’  (~gave to me for me), showing that emperumAn gave the faculties of body to us along with independence to use them as we pleased.

aruLAl – He gave them by Himself; we did not have the knowledge at that time to ask for it.

aranganum than charaN thandhilan – amudhanAr is sad that even though emperumAn gave karaNam (faculties of the body), He did not give charaNam (his divine feet); even though He came to SrIrangam periya kOyil, and waited for everyone to surrender to His divine feet, that is, He came to place I was living in, but did not give His lotus feet to me.

than adhu thandhu .. ennaiyE – arangan did not give me His own divine feet; but emperumAnAr came and gave me arangan’s divine feet.  Looks like arangan’s divine feet is owned only by emperumAnAr!

As said in ‘vaSyassadhAbhavathi’ (rangarAjan is always obedient to you ethirAjA!), arangan is so much compliant to emperumAnAr.

vEdhAntha dhEsikan (vEdhAnthAcharyar) says ‘dhaththE rangee nijamapipadham dheSikAdheSa kAngkShee’ (arangan gives his divine feet by looking at the wish of AchAryan).

Like how a father would give wealth to his son without being asked, emperumAnAr gave me as a father, the divine feet of arangan.

Since he was the root of birth of knowledge, emperumAnAr is referred to as father.

Giving divine feet is about giving us the confidence that those divine feet are the means and the rare destiny.

What arangan gave are the faculties/senses which He gave to everyone; whereas what emperumAnAr gave are those given to me for myself the divine feet of arangan.

arangan came to the place I was in but did not give His divine feet; but emperumAnAr came from kAncheepuram to place I was in and took me up like he is the father and saved me by giving arangan’s divine feet.

Since I did not have the association with AchAryan, arangan did not give His divine feet. Now that I got the association of emperumAnAr as AchAryan, I got the divine feet of arangan.

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