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rAmAnusa nURRanthAdhi – 47

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

Full Series

<< previous (kURum samayangaL)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr said ‘madhiyiliyEn thERumpadi en manam pugundhAn’ (~ he entered the illiterate me for my upliftment); in this pAsuram, he thinks about emperumAnAr who advises to the people of the world about the stand of truth (thathvam), and creates interest in them for surrendering to emperumAn; since such emperumAnAr has specially taken him up, amudhanAr says that there is no equal to himself who has been taken up in this way by emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr said that emperumAnAr entered his mind and was shining and we bowed to him; in this pAsuram he says – emperumAnAr who helped the people of the world by teaching them the top most dharma, that is, to surrender to emperumAn who has made Himself present in the kOyil (SrIrangam) to whom everyone could surrender to, such emperumAnAr destroyed my sins, and settled in my heart day and night, with the thought that there is no place equal to this (my heart); after this, there is no one equal to me.

iRainjappadum paran eesan arangan enRu ivvulagaththu
aRam cheppum aNNal irAmAnusan en aru vinaiyin
thiRam cheRRu iRavum pagalum vidAdhu endhan sindhaiyuLLE
niRaindhu oppaRa irundhAn enakku Arum nigar illaiyE                47

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Word by word meaning (given by maNavALa mAmunigaL)

iRainja –  He whom everyone could surrender to
padum – as popularly said in vEdhAnthams
paran – who is the lord for everyone (sarvasmAthparan)
eesan – with ananthAzhAn (Adhi SEshan) etc., He came clearly as the supreme one
arangan enRu – and is lying down in kOyil (SrIrangam); that is, periya perumAL;
irAmAnusan – emperumAnAr,
aNNal – who is having the relationship with us such that he considers the joys and sorrows of us devotees as his,
aRam cheppum – advises about the true dharmam
ivvulagaththu – to this world which follows adharma (non-virtuous ways);
seRRu – he destroyed
en vinaiyin thiRam –  many clusters of my sins which have been accumulated which cannot be forgiven by anyone,
aru – and which are hard to remove by penances or amends,
and, as said in ‘allum nan pagalum idai veedinRi [thiruvAimozhi – 1.10.8]’ (through day and night, without any break),
pagalum iravum – without regard to day or night
vidAdhu – without any break / without leaving
endhan sindhaiyuLLE – inside my heart
irundhAn – and present
niRaindhu – as full
oppaRa – such that it could be said that there is no place equal to this;
enakku – for me who is the target of being taken up fully (by emperumAnAr)
Arum nigarillai – there is no equal.
thiRam – samUham – groups / clusters.

vyAkyAnam

iRainjappadum – As said in ‘samsArArNava magnAnAm vishayAthkrAntha chEthasAm vishNu pOdham vinAnAnyath kinchithasthi parAyaNam (~ those who have immersed in the big sea that is samsAram (material world), who are having the mind pulled by attractions towards everything of this world, there is no shelter other than emperumAn who is the boat that can save them),

and as said in ‘sarva lOka SaraNyAya rAghavAya mahAthmanE [vibhIshaNan in SrI rAmAyaNam]’ (~please inform rAman, that is, the one who can be surrendered to by everyone in the world),

and as said in ‘SaraNya: SaraNam sukruth’ (He is worshipped by everyone, He is the shelter, He thinks good for everyone);

and as said in ‘SaraNya: sarva lOkAnAm pithA mAthAcha mAdhava:’ (He is worshipped by everyone in all the worlds, he is the father, and mother, that is (because) He is the husband of pirAtti),

(thus it shows that He is worshipped by everyone who wishes for liberation),

and as said in ‘ezhuvAr vidai koLvAr een thuzhAyAnai, vazhuvA vagai ninaindhu vaigal thozhuvAr [mudhal thiruvanthAdhi – 26]’ ((not only by such people who wish for liberation but also by those who wish for wealth, etc.) some worship for wealth and go away; some worship for kaivalyam (getting liberation but enjoying own AthmA) and ask for permission to leave; some worship for getting emperumAn himself, to be with Him)), all these three types worship ranganAthan),

and as said in ‘muzhu Ezhulagukkum nAyakan [thiruvAimozhi – 6.4.11]’ (controls all the worlds),

in that way He is being surrendered to by all types of people, and is famous in this world for everyone;

paran – As said in ‘para:parANAm’ being the lord of all the lords;

eesansarvESvaran – who controls everything

arangan enRu – that it is periya perumAL who is in lying position along with ananthan (Adhi SEshan) etc., at kOyil (SrIrangam);

Or,

iRainjappadum – He whom everyone could surrender to

eesan – lord for everyone

eesan – as said in SthOthra rathnam ‘svAbhAvika anavadhika adhisaya eechidhruthvam nArAyaNathvayiramrushyathi vaidhika:ka:’(natural unending greatness that is your controlling of everyone, Oh nArAyaNa is there any vaidhika (follower of vEdhas) who does not accept this), He is the lord for everyone.

If asked who is the One having these greatness –

arangan – such lord is not being in some unreachable place; today He is being easily approachable and is present in the kOyil (SrIrangam), that is, thiruvarangach chelvanAr (SrI ranganAthan).

enRu – that He is of such nature, (says emperumAnAr)

ivvulagaththu  – In this world which goes behind adharma, people in this earth that creates darkness (ignorance about truth);

ARam cheppum – (emperumAnAr) divines the true dharma (that is SrI ranganAthan); Or, he says to the people that they surrender to such SrI ranganAthan, thus advising about escaping from this material world;

(OR),

Forms of SrIman nArAyaNan

Forms of SrIman nArAyaNan

1) iRainjappadum – If there is a trouble for the species of dhEvas, for them to go as a group along with brahmA and call Him; in order to hear their calls He is lying down on (Adhi SEshan) in the divine milky ocean, and He who is worshipped by them; thus this talks about vUyham.

2) paran – He is the head of immortals (nithyasUris), as said in ‘ayaRvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]; (this talks about the One in SrIvaikuNtam).

3) eesan – As said in ‘antha:pravishtaSSAsthA janAnAm’, to control/direct everyone He is present inside everyone; so this talks about his being an antharyAmi.

4) arangan – As said in ‘archchayas sarva sahishNu: archaka parAdheena akilAthma sthithi:’ (in the form of archai (deity) He tolerates all the sins, and is under control of archakar), being in such deities and (in SrIrangam) as the important one; thus this talks about his archAvathAram.

5) aRam -> dharmam – As said in ‘rAmOvigrahavAn dharma:’ (dharmam is in the form of rAman itself), and, ‘yEchavEdhavidhO viprA: yEcha adhyAthma vidhOjanA: | thEvadhanthi mahAthmAnam krishNam dharmam sanAthanam’  (vEdhas, and those who learned vEdhas, the mahAthmAs say that krishNan is the dharmam), thus aRam (dharmam) is about the vibhavam (incarnations), based on the words about SrI rAma and krishNa who are the foremost in His incarnations; (aRam refers to rAman, krishNan)

enRu – reading the aforementioned phrases together along with ‘ivvulagaththu cheppum’, it shows that nArAyaNan who is in these five categories, is the means and the goal to surrender to (as mentioned as available for everyone (including dhEvas, nithyasUris, etc,.)); (says emperumAnAr).

aNNal – as said in ‘sAvidhyAtha:tham janayathi thath SrEshtam janma’, (~AchAryan who gives us education gets us to have (second) birth which is the best), and, ‘gurur mAthA guru: pithA:’, (AchAryan is the mother and the father); through these instructions, emperumAnAr is all types of relatives, and is having the unbreakable relationship such that he considers their losses and gains as his own (so he acts to correct them, rejoice for them);

irAmAnusan – such emperumAnAr;

en aru vinaiyin thiRam cheRRu – As said in ‘ahamasmi aparAdhAnAm Alaya:’ (I am the abode of all mistakes), and, ‘amaryAdha: kshudhra: chalamathi:’ (list of my mistakes, like not having respect for vEdhas, wishing for lowly matters, unstable mind, etc.), and, ‘pApAnAm prathmOsmyaham’, (I am the foremost of sins), and ‘nanindhitham karma thadhasthi lOkE sahasrachO yan na mayA vyadhAyi [sthOthra rathnam – 25]’ (there are no sins in this world which I have not committed many times), and ‘ahamasmi aparAdha chakravarthi’ (I am at the center of the circle of all mistakes), and, ‘yAvachcha yachcha dhuritham sakalasyajanthO: thAvachcha thaththadhadhigam cha mamAsthi sathyam’, (all the sins committed by all the people in the world for how many ever times, sins above that level are truly present in me), the sins that were done by me without leaving anything, and which cannot be removed by experiencing its effects or by penances, such groups of my sins;  emperumAnAr destroyed them without trace as said in ‘vAnO maRi kadalO [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).  thiRam -> samUham (groups).

iravum pagalum vidAdhu – As said in ‘allum pagalum idai veedinRi [thiruvAimozhi – 1.10.8]’ (through day and night, without any break), – without break, whether day or night,

endhan sindhai uLLE – in my heart which had gone after other wishes and affections, which has now got emperumAnAr taking me up;

niRaindhu – not just in some superficial way (not like thottum thodAmalum as they say in thamizh), but with his auspicious qualities and his divine form, and with settling in, he entered in the  complete way; you see, like how sarvESvaran with his nature, form, and places/wealth is present without any limit having entered fully into the AthmA that is of tiny/atomic size, emperumAnAr also has entered fully in to amudhanAr’s very atomic (athi sUkshmam) heart without any limit;

oppu aRa irundhAn – emperumAnAr is present (in my heart), such that there is no equal to such affection of his; emperumAnAr is present in amudhanAr’s heart strongly well established.

enakku – to me who got emperumAnAr pursuing me,

Arum nigar illaiyE – how much ever great they may be, would not equal me.

As said in ‘avidhyAnthargathA: sarvE dhEhi samsaragOcharA:’ (~ immersed in ignorance in the material world and asking for other things), will such people equal me?

It is said ‘thruNIkrutha virinchAdhi nirankuSa vibhUthaya: rAmAnuja padhAmbhOja samASrayaNa sAlina [prArthanA panchakam – by kUraththAzhvAn]’ (One who is dedicated to rAmAnujar’s lotus feet would ignore all the worlds (of leelA vibhUthi) as grass/dust);

 

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

en sindhai uLLE niRaindhu oppu aRa irundhAn – in my mind which was the place for affections toward other things, he came and established himself with affection; not only he is present with affection and without any disgust, but he is present with his wish fulfilled; like there is no other goal for his incarnation than to get amudhanAr for himself.

niRaindhu irundhAn– without any place in my mind regarding emperumAn, emperumAnAr himself is fully present in my mind; whereas nammAzhvAr said ‘thirumAl vandhu en nenju niRaiyap pugundhAn [thiruvAimozhi – 10.8.1]’ (~without any space for thoughts about worldly things, emperumAn came and fully occupied my mind) where there is no place for AzhvAr for worldy matters, here for amudhanAr there is no place for emperumAn himself.

enakkArum nigar illaiemperumAnAr is unparalleled in giving his grace; I am unparalleled in receiving his grace.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

rAmAnusa nURRanthAdhi – 46

Published by:

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

Full Series

<< previous (pEROnRu maRRillai)

Introduction (given by maNavALa mAmunigaL)

amudhanAr is thinking about emperumAnAr’s help, he loses himself to that, and is falling at his divine feet.

Introduction (given by piLLailOkam jIyar)

As said in the previous pAsuram, emperumAnAr who possess all the auspicious qualities had given himself fully to amudhanAr; thinking about this help, being grateful for that, he says that the other six philosophies of wrong conclusions that are having bad arguments, and they being philosophies just in their name/words – were destroyed by him, he who is knowledgeable in nammAzhvAr’s thamizh vEdham, who is having his fame spread in all the directions, that is emperumAnAr, who entered in to my mind and established strongly like a well set plant, I surrender to such emperumAnAr.

kURum samayangaL ARum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhi iliyEn
thERumpadi en manam pugundhAnaith thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE                                  46

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Word by word meaning (given by maNavALa mAmunigaL)

samayangaL ARum – The six external philosophies
kURum – that are as said in ‘viLambum ARu samayamum [thiruvAimozhi – 4.10.9]’;  if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words;
kulaiya –  (emperumAnAr debated against them) to be destroyed;
kuvalayaththE – in this world where each such philosophy was ruling in their own ways,
uNarndhOnai – emperumAnAr who has realized/having knowledge of
maRai – thiruvAimozhi that is thamizh vEdham
mARan paNiththa – divined by AzhvAr,
madhiyiliyEn – I who am not having knowledge
to see based on the pramANams and have faith in it,
thERumpadi – like said in previous pAsuram, to make me have faith in his divine feet as the means and destiny
pukundhAnai emperumAnAr graced his entry into
en – my
manam – heart;
and in these ways
guNAnai – he is having auspicious qualities
ERum – that are popular
thisai anaiththum  – in all the directions;
losing to this help of
irAmAnusanai – such emperumAnAr,
iRainjinam – we bow to him.

vyAkyAnam

kURum samayangaL ARum kulaiya – Thinking that the body itself is AthmA ((uLukyam) chAruvAkam), size/form of body itself as AthmA, momentary knowledge is AthmA ((sAkyam) baudhdham), there is only knowledge (yOgAchAran’s baudhdham), nothingness is the only thing (mAdhyamikan’s baudhdham), (adhvaitham ->) brahmam is of no qualities, not having any form,  it is the only existing (no AthmAs),  is without any place, does not have any consorts (thAyAr), all the qualities of the form are all imaginary, everything other than brahmam are false, (pAsupadham/Saivam ->) rudhran is the supreme one – in these ways of philosophies whose arguments are not based on pramANams, but were shouting out whatever came to each one’s imagination in many ways – such outside philosophies to be destroyed;

kuvalayaththE As said in ‘kalaukalau bhavishyandhi nArAyaNa parAyaNA: | kvachith kvachith mahA bhAgA: dhrAmidEshu cha bhUricha: || thAmraparNI nadhee yathra  kruthamAlA payasvinee – kAvEri cha mahA bhAgA: pratheecheecha mahAnadhee  [SrImath bhAgavatham]’ (~ many knowledgeable ones will be born here and there near the banks of rivers thAmrapaNi, kAvEri, vaigai) and, ‘jAyathE’ (usually this term is used for emperumAn; here it is used for nithyasUris with whose characteristics AzhvArs incarnated), to be celebrated in these ways, the world which is the place of incarnation of AzhvArs who got non-blemished knowledge; in kali yugam;

mARan paNiththa thiruvAimozhi having ‘uyarvaRa uyar nalam udaiyavan yavan, ayaRvaRum amarargaL athipathi [thiruvAimozhi – 1.1.1]’, and, ‘uLan sudar migu surudhiyuL [thiruvAimozhi – 1.1.7]’, and, ‘nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn [thiruvAimozhi – 4.10.1]’ (He created brahmA, dhEvas, worlds, etc.,), and, ‘nAdi neer vaNangum dheyvamum ummaiyum mun padaiththAn [thiruvAimozhi – 4.10.2]’ (~He created the demo gods that you pray to, and you as well), and, ‘agala killEn iRaiyum enRu alar mEl mangai uRai mArbA [thiruvAimozhi – 6.10.10]’ (~ Oh one having the chest in which thAyAr is always present, saying that she would never leave from there), and ‘avAvil anthAdhi ippaththu aRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (~ those who have understood this decad of thiruvAimozhi of a thousand pAsurams, are of greatness even while born in this material world),

Nammazhwar-2

as said by nammAzhvAr who is referred to in ‘mikka iRai nilaiyum, meyyAm uyir nilaiyum, thakka neRiyum, thadaiyAgith thokkiyalum, Uzh vinaiyum, vAzh vinaiyum, Odhum kurugaiyar kOn, yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’,

such thiruvAimozhi that explain clearly about artha panchakam (five aspects related to attaining the goal).

maRai uNarndhOnai – having clear understanding of such thiruvAimozhi and its full meanings; he having complete knowledge;

thisai anaiththum ERum guNanai – As said in ‘thikkuRRa keerththi irAmAnusanai [rAmAnusa nURRanthAdhi – 26]’, etc., and ‘pAshaNda dhrumashaNda dhAva dhahana: ‘ (won the other philosophies), etc.,  and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)),etc., having the greatness that is pervading in all the directions;

madhiyiliyEn thERumpadi en manam pukundhAnai – I who was not having the knowledge to understand the true inner meanings based on seeing the ways of pramANams, was having cold heart, and without any discerning mind;

in such mind of mine he entered and made me understand the aforementioned greatness of him; such established lord of mine,

irAmAnusanai – that is, emperumAnAr,

iRainjinamE – we bow to him losing to such help of him. amudhanAr is attracted to his qualities and bowing to his divine feet, you see!

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

The six philosophies are: bhaudhdham, chArvAkam, naiyAyikam, jainam, sAnkyam, and yOgam.

kulaiya uNarndhOnai – emperumAnAr understood the full meanings of thiruvAimozhi such that the six philosophies are destroyed.

kuvalayaththE  kURum samayangaL – the philosophies which are not qualified to be present in this world of true knowledge.

kuvalayaththE paNiththa – in this world that gives darkness (absence of true knowledge), emperumAnAr divined such that true greatness is shown.

kuvalayaththE uNarndhOnai – shows the rarity that emperumAnAr is the only one who understood thiruvAimozhi fully in this world.

en manam – Since it is the mind entered by emperumAnAr, amudhanAr is saying ‘en manam’ to note his relationship with such mind. amudhanAr

amudhanAr’s destiny is emperumAnAr’s divine feet; it seems emperumAnAr’s destiny is amudhanAr’s mind!

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

rAmAnusa nURRanthAdhi – 45

Published by:

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

Full Series

<< previous (sollAr thamizh)

Introduction (given by maNavALa mAmunigaL)

In this way, among the people who were ignoring this, amudhanAr was being one among them, and is now thinking about how emperumAnAr accepted him without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and destiny, he is saying – the help of your highness cannot be explained using words.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he was sad about the state of the people who are avoiding due to ignorance; in this pAsuram – he was also one in such group of people, and emperumAnAr took him up without any effort on amudhanAr’s part, and made him have faith in emperumAnAr’s divine feet as the means and goal; thinking about this – if I start to celebrate his greatness, that itself would be beyond words, says amudhanAr.

peRonRu maRRillai nin charaN anRi appERaLiththaRku
ARonRum illai maRRach charaN anRi enRip poruLaith
thERumavarkkum enakkum unaithth thandha semmai sollAl
kURum paramanRu irAmAnusa meymmai kURidilE                      45

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusa – Oh udaiyavar!
nin charaN anRi – Other than the divine feet of your highness,
maRRup pERu onRillai – there is no other goal;
onRum illai enRu – That there is no
maRRu ARu – other means
achcharaN anRi – other than those divine feet
aLiththaRku – to give
appERu – that goal,
ipporuLai – is the meaning
thERumavarkkum – thought by those who think with faith due to true inner knowledge,
enakkum – and to me who did not have faith in it; – without seeing that difference between us,
unai thandha semmai – the way in which your highness gave yourself and graced (us),
meymmai kURidil – if truth is to be said,
sollAl kURum param anRu – to explain that using words is not being possible;

Can only experience it and get immersed in it – is the point.

vyAkyAnam

pERu onRu maRRillai nin charaN anRi – Since it is said in ‘AnandhO brahma’ [brahmam is Anandham (happiness) (is the one to reach as the goal)], and, ‘rasOvaisa:’ (that brahmam is the one to be enjoyed), etc., that, only sarvESvaran is the goal, and and as said in ‘AchArya dhEvO bhava:’ (Acharyan is emperumAn), ‘gururEva param brahma’ (your AchAryan is the brahmam), and sabari said ‘pAdha mUlam gamishyAmi  yAnaham paryachArisham’ (I am going to reach the AchAryan to whom I performed services), that, only sarvESvaran (who is none other than AchAryan) is to be surrendered to (goal);

based on what is said in ‘bhAthi na anyathra’, the quality of being an AchAryan is present fully in emperumAnAr (only), amudhanAr ascertains that only emperumAnAr’s divine feet is the goal.

pERu onRu maRRillai nin charaN anRi As said in ‘na gurOr aparasthrAthA’ (there is no one other than guru who can protect us),  for us who are in the state that it is only the divine feet of you who is our established lord, is the goal to be reached, there is no other benefit than those divine feet;

They who consider the first state as their goal, are those who do not know the difference of greatness between the first state explained in ‘brahmavEdha brahma iva bhavathi’ (learns about brahamam, and he becomes like brahmam),’sa EnAn brahma dhamayathi’ (AthmA goes and reach brahmam), and  ‘rasamhyEvAyam labhdhvAnandhee bhavathi’ (AthmA enjoys  brahma and attains Anandham), etc., and,  the final state explained in ‘gururEva param brahmam’ (guru is the brahmam), and, ‘upAyOpEya bhAvEna  thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), etc..

ALavandhAr’s words too are ‘athra parathra chApi nithyam yadheeya charaNau charaNam madheeyam’ (~ here and there, AchAryans’ divine feet is the means and goal). Based on the inclusion both the things (here, there)  for this person, it is clear that AchAryan’s divine feet is the only destiny.

ap pERu aLiththaRku aRu onRum illai maRRu achcharaN anRi –  As established in ‘upAyOpEya bhAvEna thamEva charaNam vrajEth’ (~ surrender to AchAryan’s divine feet as the means and goal), and, AzhvAn said ‘rAmAnujasya charaNau SaraNam prapadhyE’ (it is emperumAnAr’s divine feet that is the means and goal),  to get that goal, there is no other means than those divine feet (of emperumAnAr).

Also, as said in ‘nagurOraparasthrAthA’, and ‘gurOranyam na bhAvayEth’, there is no other means;

For us who have gotten the opportunity of emperumAnAr’s divine feet, the one said in ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (reaching SrIvaikuNtam)), how much ever something may be distinguished/special, even paramapadham is not a destiny.

What is said in ‘bhajana sukam Ekasya vipulam’, such bhakthi yOgam is not a means; what is to be doubted is as said in ‘siddhir bhavathi vA nEthi samSayOchyutha sEvinAm’ (those who have surrendered to achyuthan’s divine feet would be having doubt whether they would get mOksham (achyuthan -> one who does not let us down!), surrendering to Him also is not a means;

aruLALap perumAL emperumAnAr too divined this in ‘vEdham oru nAngin utpodhindha meyp poruLum, kOdhil manu mudhal nUl kURuvadhum,  theedhil, charaNAgathy thandha than iRaivan thALE, araN Agum ennumadhu [gyAna sAram – 31]’.

In ‘kAlathrayEpi [yathirAja vimSathi 18]’, etc., jeeyar also divined this thought.

enRu ipporuLaith thERumavarkkum enakkumThis meaning that emperumAnAr’s divine feet is the means and destiny, is being understood with faith, without any doubt or change of mind, by those who have the true inner knowledge, as said in ‘na samSayasthu  thath bhaktha paricharyArathAthmanAm’ (there is no doubt about reaching goal for those who have surrendered to your devotees);  that is, for those like AzhvAn of unlimited greatness who are said in ‘vAchA yatheendhra [yathirAja vimSathi 3]’;

thERum -> having the faith;

kooresa

enakkumAs said in ‘vruthyA paSu: [yathirAja vimSathi 7]’ ((my) activities are like a cow (animal)),  for me too who is a sinner, and who does not have fully faith in this,

irAmAnusa  – Oh emperumAnAr,

unaith thandha semmai -> unnaith thandha semmai; Without seeing the difference in greatness between those knowledgable ones and me the ignorant one, when giving something instead of giving some thing possessed by you (unlike krishNan, who did that to dhuryOdhana for kurukshEthra), your highness have given to us yourself itself;

Like said in ‘Om ithyAthmAnam yunjeetha’ (saying Om, submit your AthmA to emperumAn), and, ‘svAthmanancha nivEdhayEth’ (~offer your AthmA to Him), while I am supposed to have given myself to you, this giving of yourself to us is upside down (adharOththara).  It became (upside down) as said in ‘lOkanAtha:purA bhUthvA sugreevam nAthamichchathi [SrI rAmAyaNam – kishkinthA kANdam] (rAman the lord for the world; sugreevan is the lord).

Like how perumAL gave Himself in the matter of thiruvadi (hanuman) as said in ‘Esha sarvasva bhUthOmE parishvangO hanUmatha:’ (rAman hugged hanuman (upon him saying that he has seen seethA pirAtti), for us also emperumAnAr too is doing that, you see!

amudhanAr is talking about the auspicious quality of Arjavam (sincerety/honesty) due to which emperumAnAr is able to do this.

meymmai kURidilE – To be true, if I start to talk about those qualities as is,

sollAl kURum param anRu  – It would be hard to say it as is, using the sound of words; it is not possible to describe using words; one could only experience and immerse in it.

 

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

unaith thandha semmai sollAl kURum param anRu – Unlike emperumAn who give Himself after one does Athma samarpaNam, it is wonderful that you are giving yourself for us, for everyone whether they know your greatness or not;  perumAL gave Himself to thiruvadi (hanuman) who helped Him; but you are giving your self even for me who has not done any help!

Whereas nammAzhvAr was able to say, “ARu enakku nin pAdhamE charaNAgath thandhozhindhAy unakkOr kaimmARu nAn onRilEn, enadhu Aviyum unadhE [thiruvAimozhi – 5.7.10]”, where he talks about the help of dheyvanAyakan emperumAn giving his divine feet, and he is perplexed to think of anything to do in return; amudhanAr is perplexed to even say that much.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 44

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Introduction (given by maNavALa mAmunigaL)

Since no one turned up even after advising in this way, amudhanAr is in vain about their state. Due to the love that came in him because of emperumAnAr accepting him, he is looking at the worldly people and addressing them: say the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, without looking at their presence or absence of qualification, he  advised them about the most distinguished means, but they did not involve in it but were having doubt of what the true goal is; rAmAnujar has fully researched and understood the dhivya prabandhams that is full of good words of advice, which is matchless, distinguished, and includes iyal (prose), isai (poetry/songs), nAtakam (combination of iyal, isai; conversational), etc.,; and also he is well versed in the the four vEdhas, and in the unlimited materials of dharma SAsthram; and is worshiped by the noble ones – amudhanAr feels sad that the worldly people went away without learning the divine name rAmAnujar.

sollAr thamizh oru mUnRum surudhigaL nAngum ellai
illA aRa neRi yAvum therindhavan eNNarum seer
nallAr paravum irAmAnusan thirunAmam nambik
kallAr agaladiththOr edhu pERu enRu kAmipparE              44

Listen

Word by word meaning (given by maNavALa mAmunigaL)

agalidaththOr – Those who are in this wide and huge world
kAmippar – love to know
pERu edhu enRu – what is the true goal; (but)
therindhavan – (emperumAnAr) who has researched every bit about,
sol Ar – (the prabandhams that are) brimming with wise words
oru ­– the matchless ones
mUnRu thamizhum – in thamizh that is of three categories of iyal (prose), isai (poetry/songs), nAtakam (conversational);
surudhikaL nAngum – and abut four vEdhas that are rig, etc.
ellai illA – and about limitless
aRa neRi yAvum – ones in the path of dharma,
seer –  (he having) auspicious qualities
eNNarum– which are impossible to completely count;
nallAr – all noble ones
paravum – praise him due to their overflowing love,
irAmAnusan thiru nAmam – being such divine name. emperumAnAr,
kallAr – (the worldly people) are not learning that name and follow
nambi – by having faith in the words I said.
Oh! what is this cruelty of their state, is his thought.
‘eNNarum seer’ can also be taken as adjective for the noble ones.
‘nambi’ – also taken as ‘interested’.

vyAkyAnam

agalidaththOr – This great earth that is called ananthA (huge which cannot be comprehended), and vipulA– the sentient who are living in this earth;

edhu pERu enRu kAmippar I could not tolerate their loss and so I went past the words of SAsthram that said ‘manthram yathnEna gopayEth’ (protect/nurture the manthram with great efforts (in specific posture/cleanliness, and so on)), and advised the the easiest and which can be recited easily as said in ‘gurOr nAma sadhA japEth’ (recite guru’s divine name at all times (easier to do than nurturing manthrams)) that goes with the true nature of AthmA of enjoying the taste of being subservient up to the devotees, that is the four-syllable divine name; but they, instead of following that, losing their sense, they look here are there for some thing to surrender to, and with that interest they spend their time in waste;  Oh! the cruelty of their prArabhdha karmA (effects of sins that have started to influence in this birth) has made them be like this – saying so, amudhanAr is sad for them

But those who teach dull minds would be kind and teach them again so that they would comprehend it; don’t you also have to do that?

As said in ‘yachcha kimchith jagathsarvam dhruSyathE SrUyathEbivA | antharbahiScha thathsarvam vyApya nArAyaNasthitha:’,  (~ Whatever small it may be that are heard and seen – emperumAn is present in all of them, is nArAyaNan), and ‘eN perukkannalaththu oN poruL eeRila, vaN pugazh nAraNan thiN kazhal sErE [thiruvAimozhi – 1.2.10]’, where it advised about the divine name through its greatness, he too is talking about this divine name through explaining its greatness :-

sollAr thamizh oru mUnRum – As said in ‘seerth thodai Ayiram [thiruvAimozhi – 1.2.11]’, and ‘SatakOpa vAngmayam [thiruvAimozhi – thaniyan]’ (filled with nammAzhvAr‘s divine words), it is filled with words that are soft/pleasing, and which show the meanings of the truth/existence – that is thiruvAimozhi;  ‘oru’ (one/great one/unique) goes with the word previous  to it (thamizh)  based on ‘kAkAkshi nyAyam’ (literal:  sideways look of a crow using its only working eye);  that is, in this world and in vEdhas there is nothing equal in greatness to it (thiruvAimozhi);

mUnRum’ – the limitless other three thousand prabandhams that can be considered as three supports for thiruvAimozhi;  in this way, all the dhivya prabandhams divined by the ten AzhvArs; Or, ‘oru mUnRu’ is about nammAzhvAr’s other prabandhams – thiruviruththam, thiruvAsiriyam, and periya thiruvanthAdhi;

Or, sollAr thamizh oru mUnRu having great words, unlimited, three types of thamizh based on iyal (prose), isai (poetry/song), and nAtakam (conversational)

surudhigaL nAngum – unlike those that are not referenced, which are temporary, and which depend on some other source, the vEdhas are being as said in ‘‘vAchAvirUpa nithyayA’,  that is they have been and will be there forever, not created by anyone, being the ultimate reference, and which cannot be looked through in books but instead as said in ‘svAdhyaya: adhyE thavya:’, (should recite vEdhas regularly) it is being taught by AchAryas, which are repeated and recited and in this way one is able to learn it, and having the names as said in ‘richa: yajU(g)mshi sAmAni thathaiva adharvaNAnicha’, and so being of four categories, that are vEdhas; and,

ellai illA aRa neRi – being the ones that give meanings to such vEdhas, being countless,  endless ways of dharma;

yAvum therindhavan He being ‘vEdha mArga prathishtApana AchArya ubhaya vEdhAnthAcharyar’ (went in the path shown by vEdhas, as AchAryan he established it, and is expert in both the vEdhAnthams (samskrutham, and dhivya prabandhams)), and so he has analyzed all of this word by word;

eNNarum seer – Since emperumAnAr is an incarnation of bhagavAn (pArthasArathy), as said for emperumAn in ‘sankyAthum naivasakyanthE guNA:’ he is also being of infinite number of auspicious qualities, and as said in ‘nathasya eeSEkaSchana, thasya nAma mahadhyaSa:’, (there is no controller of Him, no one greater than Him, his greatness cannot be reduced) – even if emperumAn‘s greatness could somehow be limited, emperumAnAr’s greatness cannot be limited, you see!

Or,eNNarum seer is – adjective for the word ‘nallOr’. Then, as said in yathirAja vimSathi ‘vAchAmagOchara mahAguNa dhEsikAgrya kUrAdhinAtha’, that is, it is about those whose auspicious qualities cannot be counted, those like kUraththAzhvAn, piLLAn, embAr, and more.

emperumanar_with_sishyasnallAr paravum irAmAnusan

nallAr paravum – As noble ones said, as in ‘jayathi sakala vidhyA vAhinee janma saila’,(emperumAnAr wins everyone, gives us all the education the world) etc., and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)), etc., and  ‘vAzhi ethirAsan´ (long live emperumAnAr), etc., those noble ones also praise him as the outlet of their love for him –

irAmAnusan thirunAmam such divine name of emperumAnAr;  this divine name called ‘rAmAnusan’ –

nambik kallAr –  the worldly ones went away without understanding his greatness, or having faith, and reciting the manthram that is his divine name of four syllables; even though mahArAjar (sugreevan) is a monkey, after proving to him (His strength and ability by arrows through the trees, etc), he gained faith in emperumAn; but these who are born as humans who can distinguish between truth and non-truth, even after I showed them the proof about emperumAnAr taking me up, they went away without having faith; oh what cruel is their misfortune! , saying so, amudhanAr is sad for them.

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

sollAr thamizh oru mUnRumSince it is mother tongue, and since it is the kind thamizh from AzhvArs, the three categories of thamizh is being mentioned before the four categories of samskrithm. thirumangai AzhAr too said ‘senthiRaththa thamizhOsai vada sol Agi [thirunedunthANdakam – 4]’, mentioning thamizh first.

isai thamizh – thiruvAmozhi that is said as ‘paNNAr pAdal [thiruvAimozhi – 10.7.5]’, periya thirumozhi, etc.

iyal thamizh –  poigai AzhvAr’s anthAdhi, etc.

nAtaka thamizh – which are in the form of conversation, like thiruppAvai, etc.

thiru nAmam nambik kallAr – Education is learning of the divine name. nammAzhvAr too said, ‘thirunAmach chol kaRRanamE [thiruviruththam – 64]’, and thoNdaradippodi AzhvAr said ‘nin nAmam kaRRa Avalippu [thirumAlai – 1]’.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 43

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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)

Due to the love that came because of emperumAnAr pursuing him, amudhanAr  is looking at worldly people and telling them – recite the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In this pAsuram, amudhanAr gets immersed in the auspicious quality of emperumAnAr’s affection, and with amudhanAr‘s love towards him overflowing, and he gains the intent of saving the other people of the world, and so he is talking to them, saying – for you who have drowned in the worldly matters, I who have reached the shore am advising – to remove kali from this land, kali which is enemy of good deeds, recite the manthram of four syllables, and all auspicious things would automatically reach you.

surakkum thiruvum uNarvum solap pugil vAy amudham
parakkum iru vinai paRRaRa Odum padiyil uLLeer!
uraikkinRanan umakku yAn aRam seeRum uRu kaliyaith
thuRakkum perumai irAmAnusan enRu solluminE!            43

Listen

Word by word meaning (given by maNavALa mAmunigaL)

padiyil uLLeer  – Oh those who are in the earth which is fortunate due to the incarnation of emperumAnAr, as said in ‘viSvambarA puNyavathee’.
yAn – I who for sure have understood by experience,
uraikkinRanan – am telling
umakku – you who are losing due to not understanding its greatness/difference;
aRam seeRum – One which cannot tolerate the deeds of dharma,
uRu kaliyai – that is, the kali (yugam), which is staying put dominating,
for it to not be able to stay in its connected place,
thurakkum – that is, make it run away
perumai – having such greatness
irAmAnusan enRu sollumin – do the reciting of divine name of such emperumAnAr;
thiruvum – (then) wealth that is devotion,
uNarvum – and knowledge,
surakkum – will grow more and more,
and, unlike the one in ‘enRakkAl aNNikkum amudhu Urum [kaNNinuN chiruththAmbu – 1](reciting the name of SatakOpan will produce nectar in my tongue),
solap pugil – just at the time of starting to recite it itself,
vAy amudham parakkum – will spring taste in your mouth;

that which cannot be removed by experiencing it or by compensating for it, such –
iru vinai – huge sins
paRRaRa Odum – will themselves be afraid, and will run away without trace.

(There is a discussion by maNavALa mAmunigaL of thamizh grammar to explain the number of syllables in each line and how it is following a special case related to umakkuyAn; and says that great poets have such usages in their poems).

vyAkyAnam

padiyil uLLeer Oh the ignorant people who are living in this world which spreads darkness that is ill knowledge! The people who are in this world that is the place to experience the good and bad based on their good and bad deeds;

Or, since emperumAnAr has/had incarnated in this place, as said in ‘viSvambarA puNyavathee’,  Oh those who are in this earth which can be said as a fortunate woman.

Or, without knowing truth, ways, and goals, oh you who are focusing on other things due to nature of material world;

padi – earth, and nature of people;

umakku for you who from time eternal have gone into material attractions without understanding the greatness of it (of emperumAnAr’s name) (or the lowliness of this earth);

yAn I who was immersed in bad matters earlier, then emperumAnAr by his kindness, as said in ‘magnAn udhdharathE lOkAn kAruNyAth SAsthrapANinA’  (due to kindness He used AchAryas who hold SAsthras, to uplift the people) lifted me up, and so I who closely enjoyed that taste;

uraikkinRanan As said in ‘snEhAchcha bahUmAnAchcha smArayEthvAm nachikshayE’, (I have got friendliness and respect towards you, I am telling you to remind about this, I am not thinking that you don’t know), I am telling this good thing.

aRamAs said in ‘kalaukArththa yugam dharmam karththumichchathi yOnara:’ [parAsara bhagavAn] (~ karmas done In krutha yugam, if done in kaliyugam would be of greatness) and ‘chAthurvarNyAm mayAsrushtam guNa karma vibhAgaSa:’ (have split into four varNams, four ASramams (bachelor, family, etc.,), and specified the deeds according to them,), it is being in the form of command of emperumAn, and specified based on the individual varNam, place, time, and responsible person, etc., and which is regarding emperumAn who is beyond the bodily faculties (or that the karmas are not just related to faculties, but including the focused mind), the specific deeds that are karmas;

seeRum uRukaliyai – kali yugam gets angry towards such deeds and the person who performs those prescribed deeds, as said in ‘svAmi dhrOhi ithi tham mathvA thasmai pradhvEshathE kali:’ (kali yugam says that the one who performs the prescribed deeds are enemies of emperumAn (because it thinks that doing such deeds is against the thinking of emperumAn that let this kali destroy this world!), and so it gets angry even when thinking about such people!), and so it is being very angry, kali that is being staunch and being fully involved in the business of destroying the dharmas and those who perform those dharmas.

Or, uRu kaliyai – kali being in this at all times; people being boastful of the little dharmas they do;

thurakkum perumai (having greatness of pushing out such kali) – Like said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace), (emperumAnAr) having the greatness of making that kali purushan and the adharmAs instigated by that kali, to run away;

irAmAnusan enRu solluminE – recite the divine name of him, that is, rAmAnusan.  Not asking you to recite the one having one thousand syllables; like how amudhanAr’s AchAryan kUraththAzhvAn got involved in this divine name saying ‘nachEth rAmAnujEthyEshA chathurA chathuraksharee | kAmavasthAm prapadhyanthE janthavOhanthamAdhrucha:’ (~ emperumAnAr incarnated to uplift us who were immersed in this world; his name would save even the worms like me);  based on AzhvAn’s advice about that divine name, amudhanAr also could not tolerate the pitiable state of the worldly people, and with his kindness overflowing, like emperumAnAr (who freely propagated the meaning of rahasyam), amudhanAr is also freely propagating this even bigger rahasyam to the world;

emperumAnAr signatureWhat would be achieved by this? He replies –

surakkum thiruvum uNarvum – as said in ‘lakshmaNO lakshmi sampanna: [SrI rAmAyaNam](lakshmaNa having the wealth (of service to rAmar)) , and ‘sathu nAgavaraSSrImAn’ (gajEndhrAzhvAn having the wealth of not trying to protect himself), and, ‘ozhivil kAlam ellAm udanAy manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi – 3.3.1]’ (shall do all kinds of pure services while being together with Him at all times), the wealth of doing kainkaryam when in any place, at all times, at any state, doing all types of kainkaryams, and knowledge of being completely dependent and subservient to emperumAn – all these would be made possible; as said in ‘adiyAr adiyAr tham adiyAr adiyAr thamaku adiyAr adiyAr tham adiyAr adiyOngaLE [thiruvAimozhi – 3.7.10]’ (be of service to the servants several levels down the series of servants of devotees), will get the wealth that is devotion, from that, the knowledge of reaching up to being devotee of the at most devotee – will all get produced like how river cauvery water gets produced.

solap pugil vAy amudham parakkum – Only after dhEvas et al had come together and performed a lot of steps, and tried hard for a very long time, did they get the juice from the salt water. Starting from their birth itself they did not know the taste of it, so they named that juice as nectar.

Unlike that, as said in ‘then kurugUr nambi enRakkAl aNNikkum amudhu Urum en nAvukkE [kaNNinuN chiruththAmbu – 1]’ (just reciting the name kurugUr nambi (nammAzhvAr) would produce nectar in my tongue),  just after being involved in the divine name of AzhvAr, did  madhurakavi AzhvAr’s tongue get the true nectar;

amudhanAr says that as and when you think of reciting the divine name of four syllables (rAmAnuja), nectar that is for saving their true nature would produce in your divine mouth;

iru vinay paRRaRa Odumas said in ‘thadhA vidhvAn puNya pApE vidhUya’ (~ effects of all good and bad deeds are cleared), all the great sins that cannot be exhausted by experiencing its effects or by doing amends – would all run away without trace and without any thread of it staying back;  to not contradict the words of vEdhAntham as said in ‘suhrudhas sAdhu kruthyAm dhivishantha:pApakruthyAm’, (~ good deeds are distributed to well-wishers, bad deeds are distributed to enemies), emperumAnAr would change the people by corrections, so that it would break out and go away and make such people pure.

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

Mentioning of growth of devotion and knowledge also implicitly includes vairAgyam (indifference to worldly objects and to life);

Divine name of nArAyaNan was like nectar, when it is recited again and again; but it is enough to recite nammAzhvAr’s divine name just once, to get the same effect; but in case of divine name of emperumAnAr, as soon as starting to say it amudhanAr’s divine mouth is getting the nectar; since that divine name uplifts, and is sweet, it is said as nectar.

The three names are all of four syllables – nArayaNa, SatakOpa, and rAmanuja.

The divine name that is nectar for thirumangai AzhvAr is capable of giving the benefit in this world of ties, as well as in the other world; for madhurakavi AzhvAr, the divine name of nammAzhvAr gave nectar for him only, and only after reciting that name; but in case of the divine name of rAmAnuja it is not only for amudhanAr but even for other worldly people, and  would be focused on giving liberation only.

padiyil uLLeer – implies that every one is qualified to recite his name.

‘kali that is very strong would run away without setting foot due to greatness of emperumAnAr; recite his names’, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 42

Published by:

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

Full Series

<< previous (maNmisai yOnigaL thORum)

Introduction (given by maNavALa mAmunigaL)

People did not reform by incarnation of emperumAn but they did by incarnation of emperumAnAramudhanAr said in the previous pAsuram. In this pAsuram – talks about how he was attracted to worldly matters of women, etc., and how emperumAnAr got him due to his extreme kindness; so saying, amudhanAr, with happiness, places his head on the divine feet of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, the worldly people who did not reform even after emperumAn had incarnated here, had done so after emperumAnAr’s incarnation; they reformed and became distinguished servants of emperumAn – said amudhanAr. In this pAsuram – my AthmA was deteriorating due to tightly bound love towards the breasts of young women of decorations from feet to head; emperumAnAr who is without any blemishes, who is having the greatness of knowledge by which he can advice us that the husband of pirAtti that is thiruvarangach chelvanAr (emperumAn at SrIrangam) is the true lord available for all the AthmAs, and so emperumAnAr had shown his kindness to the worldly people (talked about in the previous pAsuram), has now poured such limitless kindness towards me, and pulled me out of the mud that had covered me, that is, from my attraction towards worldly matters. Oh do you see that greatness! – enjoys amudhanAr and places his head on the divine feet of emperumAnAr.

AyizhaiyAr kongai thangum akkAdhal aLaRRazhundhi
mAyum en Aviyai vandhu eduththAn inRu mAmalarAL
nAyakan ellA uyuirgatkum nAthan arangan ennum
thUyavan theedhil irAmAnusan thollaruL surandhE      42

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Word by word meaning (given by maNavALa mAmunigaL)

Ay – exclusively selected; Using flowers, ornaments, they hide the blemishes of their body from being visible, and make us infatuated, and so they choose the ones (ornaments, etc.) that are suitable for their form;
izhaiyAr – having such ornaments, and wearing of which is their identity – such women’s –
kongai thangum – staying only in their breasts and not in any other parts,
ak – (that) – the (love) that cannot be explained in words, that lowly love;
azhundhi – (I had) set deep
kAdhal aLaRu – in the mud slush that is the love towards them,
en Aviyai – and so my AthmA
mAyum – was deteriorating (that is, loss of being according to the true nature);
like how the virtuous ones who know how to pull out the one stuck in mud immersing to death, (emperumAnAr did that to me by saying -)
mAmalarAL nAyakanthAyAr’s husband
arangan – that is, periya perumAL is the only
nAthan – lord
ella uyuirgatkum – for all the AthmAs –
ennum –  so advises
irAmAnusanemperumAnAr,
thUyavan – who is having purity of knowledge, and when advising in this way,
theedhu il – not having blemishes like doing it for money, fame, etc.,
thol aruL – his natural kindness
surandhu – kindled,
vandhu – he came as pushed by that kindness
inRu eduththAn – and now saved me.
‘Oh how great that is!’ is the meaning.

ak kAdhal – is also to mention that it is to be avoidable.

vyAkyAnam

Ay izhaiyAr – As said in ‘charmA srag mAmsamEmE dhOsthi majjA chuklAdhi samyuthE | dhEhE  chEth preethimAn mUdO’, (body is of components of skin, meat, bones, etc., (so something that is in the form of combination of other things is bound to deteriorate) – those who are having love towards such body is the fool/ignorant), and, ‘krimi janthu sangulam’ (it includes germs, etc.,), and ‘svabhAva  dhurgandham asoucham adhruvam kaLEbaram mUthra pureesha bajanam’ (smells bad by nature, impure, this body is the holder of urine, etc.), and ‘mudaithaliyUn [rAmAnusa nURRanthAdhi – 96]’ (having meat of bad smell) – such is the body which is to be avoided, and they hide such nature of the body by decorating themselves with clothes, jewels, sandal paste etc., and look beautiful from feet to head – such young women’s –

Ay selected choices of (ornaments);

Like those who join the palms with outward respect (and say nama: etc.,) while appearing to be not having any defects,  they are having such decorations on themselves;  { Translator’s note: Contrast this with the gOpikAs who wear ornaments in thiruppAvai – 27 }

kongai thangumAs said in ‘sthanau mAmsa grandhee’ (two breasts that are swell nodes of meat),  being attracted to such breasts of meat, not understanding its blemishes, but thinking of them as enjoyable, and having no ability to look at anything else (even in that body), like one having strong thirst for water would always stay around near a water-shed, he is living in them permanently;

ak kAdhal alaRRazhundhi like them the love also which is very lowly which is like a deep mud in which he is immersing; or, such love which is beyond words (not understandable);

mAyum  – deteriorating (AthmA)

en Aviyai – ‘Earlier you had talked about emperumAnAr lifting up the worldly people, but how did you know about that? In case you had heard about it in private learning, would we have to believe that?’  No, I did not hear about this based on preaching – I am the eye witness of it, saying that he points to himself, saying ‘en Aviyai’ here, that is, my AthmA.  My AthmA which was like a non-existent one (which he made to be like existent based on his kindness); My AthmA which does not have any means (for getting such grace).

mAmalarAL mA malar – great flower – implies lotus that is enjoyable among all types of flowers; since that flower is like an example for her (pirAtti’s) divine hands, feet, and eyes, etc, and since it is having great fragrance it is so enjoyable and is an example for her greatness, and since she is born in that flower and lives there, she is referred as ‘mAmalarAL’.

mAmalarAL nAyakanSince nArAyaNan is bound to be common to both bondage and liberation, and bound to punish if people do not follow the instructions, He might be accused of ‘vaishamya nairgruNyE na sApEkshathvAth [brahma sUthram – prayOjanathvAth adhikaraNam – chapter 2] (brahmam does not have partiality or cruelty (because the happy and sad parts of lives of jIvAthmAs are due to their deeds)’, and ‘krutha prayathnA apEkshasthu vihitha prathishidhdhA vai yathArdhdhibhya:  [brahma sUthram – parAyaththa adhikaraNam – chapter 2]’ (~ SAsthram has asked him to do certain things and not do certain things – if one says that only emperumAn instigates people to do or not do things, then instructions of do’s and don’ts of SAsthram would be pointless; so it is with their own efforts that people do and not do certain things and so they do not follow / oppose the instructions of vEdhas, and thus accumulate karmas),

and so He sees the deeds and misdeeds of people and will hand them its effects accordingly – is how one would have to be afraid of if nArAyaNan were a bachelor.

Since He is not a bachelor, as said in ‘saha dharmachareem saurEssammandhritha jagaththithAm | anugrahamayeevandhE nithyamagyAtha nigrahAm’ (sowri rajan’s wife who is focused on the good for all the people, bow to Her who does not know punishing), thAyAr is such, and she always graces us, reminds emperumAn about the goodness of the world that He is, and attracts Him by rolling her eyes, etc., related to playing her eye brows on Him, and makes Him listen to her wishes, and she too stays with Him without ever leaving as said in ‘iRaiyumagalakillEn [thiruvAimozhi – 6.10.10]’ (would never leave you) – husband of such pirAtti; Isn’t She the one who said ‘na kaschinnAparAdhyathi‘ (there is no one who does not commit mistakes – SrI rAmAyaNam yudhdha kANdam 116.45) (when in the group of rAkshashIs in lankA));

(So this is about the husband of such thAyAr, so we can be sure of His kindness towards us);

Ramanuja panguni uttiram serthi

ellA uyirgatkum nAthan  As said in ‘pathim viSvasya’, he is the protector of all the AthmAs. He is the lord of all the AthmAs; but, do  not think that He is not reachable for us because of what is said in ‘vidhi Siva sanakAdhyai: dhyAthum athyantha dhUram’ (SrIman nArAyaNan is) beyond limits of knowing for  brahmA, Siva, and his set of offspring)

arangan – He has come searching for us to our place and having His temple here (in SrIrangam);

Yes, He said ‘abhayam sarva bhUthEbhyO dhadhAmi’ (will protect everyone);

ennum  in that way (emperumAnAr) advised to us about emperumAn. That emperumAnAr is –

thUyavanAs said in ‘nahi gyAnEna sadhruSam mavithramiha vidhyathE’, due to his knowing the truth of philosophy up to its most inner meanings, he (emperumAnAr) makes those like me who is lowly to become pure.

‘(You said emperumAnAr took you up), but you were not going after him for this, but were only after material things/women!’ ,

theedhil(emperumAnAr not having a blemish) – he does not have the fault of looking for qualification on our side; also he does not have the fault of expecting wealth, fame, worship, etc., when teaching us;

irAmAnusan – such emperumAnAr;

inRu that too, did his grace come after a long time? inRu – vandhu – came now for all the people to see;

thol aruL surandhu – may be he showed his kindness to you at one point in time, is it there for him at all times? thol  – that kindness is his innate nature;  arul surandhu – such kindness flowing out, and growing such that all my bad traces are destroyed;  as said in ‘thripAvanArENu nivAraNOthakam’, he showered his kindness like the cloud showering the rain;

eduththAn – Like how virtuous ones who have the knowledge would save someone dragged by the floods, like how a mother who would jump into the well in which her child has fallen and remove the danger, he came with such a great care and uplifted me.

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

izhai – made of gems;

mAyum AviemperumAnAr came near the time of (svarUpam) getting fully destroyed and saved me;   vandhu eduththAn – Shows the inability to do something by own efforts;  it might be that if he had come even a little bit earlier he (amudhanAr) would have not accepted his kindness – even though emperumAnAr had the kindness by nature for ever, this may be the reason for him to not come till now (answer to the question in pAsuram – 38).

Like how a virtuous person who knows the matter would jump and save someone getting taken away by the floods, emperumAnAr came and saved me from immersing into the mud;

maNavALa mAmunigaL also said ‘kUpaththil veezhum kuzhaviyudan kudhiththu avvApaththai neekkum andha annai pOl, pApaththAl yAn piRappEnElum ini enthai ethirAsan thAn piRakkum ennai uyppadhA’ [Arththi prabandham – 9].

emperumAnAr saved me by extending his long hand that is upadhESam.

mAmalarAL nAyakan – shows His parathvam (supremacy).

What did emperumAnAr advise? First he advised to those who are after beauty, that we should see who the most beautiful thAyAr is after – She is after emperumAn – so that is where our focus also needs to be.

But since He is Her husband, She is enjoying Him. What is there for us?

ellA uyirgatkum nAthanHe is the lord for everyone. So you also have the same level of rights for enjoying Him;  shows prApthi  (availability of Him for us);

How do we enjoy Him without seeing him?

arangan –  He is there for us to see; this shows his saulabhyam (simple to reach);

To change the focus of love towards unwanted ones, he showed about love towards the wanted one that is emperumAn;

To remove the poison of love towards lowly ones, he shows the poison of love towards brahmam.

How is it that both are poisonous; former is a poison when being together  – latter is a poison when separated (from emperumAn).

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 41

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

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Introduction (given by maNavALa mAmunigaL)

In this pAsuram – amudhanAr, seeing that the world got corrected by the advice of emperumAnAr,  says that even after emperumAn had done many incarnations and showed Himself to the worldly people, they had not taken a look at Him, but during the time of emperumAnAr , they acquired true knowledge and became His devotees.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr talked about the greatness of emperumAnAr’s advice, and in this pAsuram – sarvESvaran incarnated in many forms including that of human, animals etc., and made Himself easy for the people delighted in worldly matters, to see Him. But they did not realize that He had incarnated for saving the noble ones – such worldly people – after emperumAnAr who is our father incarnated, due to his grace, they became knowledgeable about true self, understood clearly that SrIman nArAyaNan only is the set lord for us in every which way, and made themselves as His servants – says amudhanAr.

maNmisai yOnigaL thORum piRandhu engaL mAdhavanE
kaNNuRa niRkilum kANakillA ulagOrgaL ellAm
aNNal irAmAnusan vandhu thOnRiya appozhudhE
naNNaRu gyAnam thalaik koNdu nAraNarku AyinarE        41

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Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘enninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ ((Oh the lord of dhEvas) You were born in many different kinds of births)

maN misai – In the earth,
engaL – our lord
mAdhavanE – Sriya:pathi (emperumAn, husband of thAyAr) Himself
yOnigaL thORum piRandhu incarnated in the ways of human, animals etc.
He who is said to be ‘namAmsa chakshu: abiveeksha thEtham’,(He cannot be seen with the eyes of this material body)
kaNNuRa niRkilum – stood making Himself visible (through such incarnations),
ulagOrgaL ellAm but all the worldly people
kANakillA – could not see that He is our master;
aNNal – (But, when) one having the lordship who considers others’ loss and gain as that of himself,
irAmAnusan vandhu – such emperumAnAr came and
thOnRiya appozhudhE – at that time appeared bright through SrIbhAshyam etc., then
naNNi arum – the one who is hard to get using one’s own efforts (or emperumAn using His efforts),
gyAnam thalaik koNdu that is, knowledge, had risen (for the people),  (gyAnam – knowledge)
Ayinar – and they became subservient to  (anushtAnam – application of acquired knowledge)
the one being the owner, and all the sentient and insentient being the part (nAra, ayana)
nAraNaRku that is, (they became subservient) to the one having the divine name of nArAyaNan.

Or, thOnRiya appozhudhE – at the time when emperumAnAr had incarnated.

vyAkyAnam

maN misai yOnigaL thORum piRandhu – Like these sentient who as said in ‘mARi mARip pala piRappum piRandhu [thiruvAimozhi – 2.6.8](in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms), while being born again and again (in same forms of birth too)), He had incarnated in many ways as humans, animals, plants, etc., (rAma, krishNa, varAha, kubhjA tree, vAmanan (as upEndhra (dhEva)), as said in ‘enninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ ((Oh the lord of dhEvas) You were born in many different kind of births), and thus incarnated in the form of rAmAn, krishNan, etc.,

engaL mAdhavanE– That He came through such lowly ways and incarnated is due to His extreme kindness of not able to witness your loss (not reaching Him). That is, it is for saving you.

mAdhavanEamudhanAr is thinking about periya pirAttiyAr since She is the one who supports/instigates that quality of kindness in emperumAn.  As said in ‘lakshmyAsaha hrusheekEsO dhEvyA kAruNya rUpayA – rakshakas sarvaSidhdhAnthE vEdhAnthEpi cha geeyathE [lakshmI thanthram](He protects everyone in the world; along with laskhmI who can be said to be in the form of kindness itself; ), since ISvaran’s protection is well manifested when being with periya pirAttiyAr, She too for the protection of these sentient is being as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ ((pirAtti) saying that She cannot separate (from Him) even for a second), is always without separating Him, and based on that, amudhanAr is saying ‘mAdhavan’.

githai-karappangadu-wrapper

mAdhavanE : Instead of using that wealth (She) to achieve His wishes (of getting people to reach Him), He himself directly –

kaNNuRa niRkilum – As said in ‘edhir sUzhal pukku enaiththOr piRappum [thiruvAimozhi – 2.7.6]’ ( (to transform me to apt state), He took many distinct/unique births in kalpa (day of brahmA) after kalpa, taking on different forms to do different tricks to become friendly with me), even if He came and stood for all to see – at all times – at all places – and in all the ways,

and saying ‘abhayam sarva bhUthEbhyO dhadhamyEthadh vratham mama’ (SrI rAmAyaNam – ~ Surrender to me just once only and take my refuge; I will remove all the fears and make you as mine; this is my vow) (but people did not understand His protection), and

‘manmanA bhava madhbhakthO madhyAjee mAm namaskuru – mAm EvaishyaSi sathyam thE prathijAnE priyOSimE’, (SrI bhagavath gIthA – I promise to you who is dear to me – absorb your mind and heart in me, become my devotee, give humble obeisance to me, and surely you would reach me), (but people did not understand that He loves us devotees), and

aham thvA sarva pApEbhyO mOkshayishyAmi mA Sucha: (SrI bhagavath gIthA – ~ I would remove all your sins and give you liberation – you should not worry), (but people did not understand that He can relieve us of our sins), and

‘aham smarAmi mathbhaktham nayAmi paramA gathim’ (varAha charama SlOkam – ~ I will think about you my devotee and take you to the highest place), (but people did not understand that He is our helper in our path to SrIvaikuNtam),

and in these ways he had instructed/advised (but in vein),

and He went through so much of efforts (like rAman),

and performed lowly tasks of a charioteer (like krishNan) (He told that we are His servants, and He also showed how a servant would behave, by riding that chariot; but people still did not understand), and so on;

still …

kANa killA – as said in ‘avajAnanthimAm mUdA: mAnusheem thanumASritham – pArambhAvamajAnantha: mamabhUthamahESvaram’ (SrI bhagavath gIthA – chapter 9) (~ people who are fools are not going to understand my great nature; since I have taken the form of humans they insult me (thinking that I am just a human); (they do not realize that) I am the lord of everything and of every lord)- not realizing that He is the established lord of us; (commentator is sarcastic here) – He who is said to be ‘namAmsa chakshu: abiveeksha thEtham’, (He cannot be seen with the eyes of this body), had indeed incarnated in many forms, but had ended such incarnations as said above – that is, without any one not able to see Him (for who He is)!

(Sarcasm continues)

He himself had said in the incarnation too, ‘nathumAm SakshyasE dhrashtum anEnanaiva svachakshushA – nAham vEdhair nathapasA na dhAnEna nachEjyayA – Sakya Evam vidhO dhraStum [SrI bhagavath gIthA] (One cannot see me with these eyes, cannot see by chanting vEdhas, cannot by researching, cannot by charity, and cannot by doing yAgams/yagyams; only by devotion one can see me) (so no wonder people did not see Him for who He is!). AzhvAr too said ‘kaNgaL kANdaRku ariyanAy [thiruvAimozhi – 3.6.11]’ (He being hard to see with eyes);

They who had not reformed even after He advised them directly in front of them –

ulagOrgaL ellAm – that is, all the worldly people (changed, when – )

aNNal – as said in ‘sahividhyAthasthamjanayathi, thach chrEshtam janma:’ (The birth in which I get the true knowledge due to correct education is the most noble birth), emperumAnAr’s incarnation that he gave himself to me is the birth that removes the blemishes of my current lowly birth; or, he having the lordship of taking up others’ good and bad as that of his own,

irAmAnusan – such emperumAnAr

vandhu – to save the people of the world, came from paramapadham with such vows,

thOnRiya appozhudhE at that time during his incarnation; Or, vandhu thOnRiya appozhudhE – during the time he incarnated and advised the people through SrIbhAshyam, etc.

naNNaru gyAnam thalaik koNdu – true knowledge that is established, growing / ebbing; knowledge that is distinguished, hard to acquire using one’s own efforts, the knowledge that is about the relationship of people with emperumAn, had started growing;

nAraNARkAyinarE – as said in ‘mAtha pithA bhrAthA nivAsaSSaraNam suhruth’, ( (nArAyaNan is) the mother, father, brother, shelter, etc.,), and ‘sElEy kaNNiyarum perum selvamum nanmakkaLum mElAth thAy thandhaiyum avarE [thiruvAimozhi – 5.1.8]’ (women with eyes like fish, wonderful wealth, virtuous sons, noble mother and father – are all emperumAn only for me), He being all types of relation;

and as said in ‘anthar bahiScha thathsarvam vyApya’ ((nArAyaNan is) the one who is present everywhere), and ‘karandhengum parandhuLan [thiruvAimozhi – 1.1.7]’ (He is hidden
and pervades everywhere), He being present everywhere;

and as said in ‘yasyAthmAsareeram’, and ‘Eshasarva bhUthAthmApahatha pApmA dhivyOdhEva Eka:’, ((nArAyaNan is one and all others are part of Him), and ‘thAn Or uruvE thani viththAy thannil mUvar mudhalAya, vAnOr palarum munivarum maRRum maRRum muRRumAy [thiruvAimozhi – 1.5.4]’ (emperumAn who is indicated by the word “sath” having a single form (being the instrumental cause), being the singular (being the efficient cause) seed (being the material cause), out of his sankalpam (vow) became dhEvathAs (starting with brahmA, rudhra, indhra), rishis, many forms of jIvAthmAs, human forms, animal/plant forms and all forms), He having all sentient and insentient as parts, and He being the owner, that is as nArAyaNan,

they became subservient to that nArAyaNan.

They became followers of what is explained in thirumanthram and dhvayam.

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

mAdhavanHe was born so that we don’t have to be born;

‘engaL’ mAdhavan – Since He is the lord for us, He is having to be born for us to save us; or, having lost to His qualities of being born for us, he is saying ‘our’ mAdhavan.

Even the lowly dhEvas feel disgusted to set their foot on this earth, but emperumAn was born here and went through so many troubles like a common man; hence amudhanAr is saying ‘indha maNmisai’ (in this world). Keeping that in mind, amudhanAr uses the word ‘piRandhu’ (born), instead of using the word ‘incarnated’ like how others do when describing His coming here; this is because amudhanAr thinks that He came here due to His kindness towards us, so being born is not a blemish on His part; ANdAL too said ‘oruththi maganAyp piRandhu [thiruppAvai – 25].

kaNNuRa niRkilum –  He is called ‘katkilee [thiruvAimozhi – 7.2.3]’ (cannot be seen); even after He was born and was present for everyone to see they did not see Him (for who He is); He changed His nature and made Himself visible, but they did not change their nature, and did not see Him.

mAdhavanE – Shows the surprise that even He who can accomplish anything could not make people see Him.

niRkilum – He was not here just for a short duration, He was here for eleven thousand years moving among the lowly people without any loathe; He was born to remind about His place of paramapadham, but in vain;

mAdhavan – Since thAyAr is usually born at the same time, he is using the name ‘mAdhavan’. Even both of their efforts together could not work.

mAdhavan – piRandhu;  emperumAnAr – thOnRi;  usage of words to indicate that the former was not fruitful whereas the latter was fruitful.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 39

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

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Introduction (given by maNavALa mAmunigaL)

After seeing no response to his question, amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, with love he looks at his divine mind and says that there would not be anyone else who could provide the protections (rakshai) that emperumAnAr provides for us.

Introduction (given by piLLailOkam jIyar)

After seeing no response to his question from emperumAnAr even after asking straight to him as ‘uraiyAy indha nuN poruLE´ (in the previous pAsuram), amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, he wanted to share that with any devotee nearby, but as he had talked to them about the auspicious qualities of emperumAnAr, they were all immersed in those thoughts and were ecstatic and not able to hear him; so he addresses his divine mind: for us who were deeply involved in inappropriate matters of relatives, house, land, etc., and were being very lowly – emperumAnAr removed the illiteracy which is the cause of sorrows, and gave us knowledge with which we could understand his eternal unlimited auspicious qualities – is it even possible for others to match such protecting ways of emperumAnAr, asks amudhanAr to his mind.

poruLum pudhalvarum bhUmiyum poonkuzhalArum enRE
maruL koNdu iLaikkum namakku nenjE – maRRuLAr tharamO
iruL koNda venthuyar mARRith thanneeril perum pugazhE
theruLum theruL thandhu irAmAnusan seyyum sEmangaLE        – 39

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Word by word meaning (given by maNavALa mAmunigaL)

poruLum – Material things/ wealth
pudhalvarum – sons,
bhUmiyum –  land,
pUnkuzhalArum enRE – wife, etc., – and wishing for only these,
maruL koNdu –  we had lost our sensibility;
iLaikkum namakku – for us who are sunken in that way,
vem thuyar mARRi – he removed the cruel sorrows
iruL koNda – created due to lack of knowledge;
theruL thandhu – and gave the knowledge
theruLum – for us to know
than – his
eeRil – eternal
perum – infinite
pugazhE – auspicious qualities;
irAmAnusan seyyum sEmangaL  – (such) protections that emperumAnAr gives,
nenjE – Oh mind!
maRRuLAr tharamO­ – would others be any match to be able to do that?

vyAkyAnam

Starting with poruLum pudhalvarumnenjEin the previous pAsurams as he was talking to the devotees nearby about the fulfillment he got because of emperumAnAr’s kindness, and about the greatness of emperumAnAr’s auspicious qualities, they became ecstatic and immersed in it, and did not even reply to anything; so amudhanAr addresses his mind and talks about all the benefits he obtained.

poruLumThose which are means for getting many benefits, being helpful in happily living with their people, that is, all the things like wealth, jewels, things, carrying carriages, and all such things;

pudhalvarumAs said in ‘puthrOthpaththi vinASAbhyAm naparam sukha dhu:khayO:’ (~ there is no joy greater than having a son, and no sorrow worse then losing a son), the son who is seen as the ultimate and unlimited happiness, being a support when invalid, during old age, etc., and as said in ‘punnAmnOnarakAth thrAyEth’ (saves from going to the hell called ‘puth’) being helpful in getting the better other-world;

bhUmiyumunlike the things of fluctuating nature, since it would be well set in one place, the land which one could live in with sons and grandsons;

pUnkuzhalArum  – she who is having ties of hair that is decorated with fragrant flowers, and good wife as celebrated in ‘bhAryAsamOnAsthi Sareera thOshaNE’ (there is no one better than a wife in helping nurture and save our body),

enRE maruL koNdu iLaikkum – As said in ‘kshEthrANi mithrANi dhanAni nAtha puthrAScha dhArA: paSavO gruhANi | thvath pAdha padhma pravaNAth vruththEr bhavanthi sarvE prathikUla rUpA:’, (~ Land, friends, wealth, husband, sons, wife, cows, etc., houses, etc., would be felt in the form of hurdles if getting increased devotion towards your divine feet) forgetting such ills of these matters, imagining the aforementioned to be the life-support, nourishment, and enrichment, got stuck in lack of knowledge and was sunken;  it is as said in ‘thAyE thandhai enRum thAramE kiLai makkaL enRum nOyE pattu ozhindhEn [periya thirumozhi – 1.9.1]’ (I got downtrodden thinking only about mother father wife relatives children and such bodily related ones at all times), and in ‘puthra dhAra gruha kshEthra mrugathrushNAmbu pushkalE | kruthyAkruthya vivEkAntham pariprAnthamithasthatha:’ [SrI dhEvarAja ashtakam] (~ sons, wife, house, land are all like mirage (which we still see everyday and believe to be true), blind to what should be done and not done, and lose the way of knowledge).

iruL koNda venthuyar mARRi – As said in ‘avivEka ganAntha dhingmukE bahudhA santhatha dhu:kha varshiNi | bhagavan bhavadhurdhinE padha skalitham’ (~ without being able to discern, without knowing the direction to go in and be sad, Oh emperumAn! I have lost the way),  he removed without trace the cruel sorrows caused by lack of knowledge);

thanneeril perum pugazh his countless and unlimited natural auspicious qualities that come rushing without any limit;

theruLum theruL thandhu he gave clear knowledge to know such qualities of yours;

irAmAnusan seyyum sEmangaLE – in such ways emperumAnAr divines his protections (upon us);

ramanuja showing paramapadhamemperumAnAr’s protection

Like said in ‘aRiyAdhana aRiviththa aththA [thiruvAimozhi – 2.3.2]’ (Oh one who has the natural relationship to help the AthmAs, you taught me like an AchAryan, about the true matters and so helped me in innumerable ways), he is being grateful and divines this towards emperumAnAr, services towards whom is the ultimate state to be reached.

maRRuLAr tharamOgoing as a messenger tying notice in his neck, serving as a charioteer, giving SrI bhagavath gIthA of eighteen chapters, saying ‘sarva pApEbhyO mOkshayishyAmi’, and ‘abhayam sarva bhUthEbyO dhadhAm yEthath vratham mama’, even after he struggled in many such ways, sarvESvaran could not protect/uplift even one person.

As said ‘nArAyaNE mahathi lOkagurAvadhanthE gO mAnusha SriyamavApasanAthaneem thAm | rAmAnujE buvimithE sakalOpijanthus samsara dhivyapadhayOr nahivEththibhEdham’ (~ all the beings born did not see difference between this world and the other (because it became easy to reach SrIvaikuNtam) after the incarnation of emperumAnAr), Oh mind, do you see that the countless help by emperumAnAr is beyond words?

As said in ‘thennarangar thamakkAmO dhEviyargatkAmO, sEnaiyarkOn mudhalAna sUriyargatkAmO, manniya seer mARan aruL mAri thanakkAmO, maRRumuLLA dhEsikargaL thangaLukkum AmO, ennudaiya pizhai poRukka yAvarukku mudiyum ethirAsA unakkanRi yAn oruvarkku AgEn [Arththi prabandham – 26] (Oh emperumAnAr! None has got the ability to tolerate my mistakes (and help me) except you!), thus jeeyar also divined the same meaning!

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

enRE – Without the thought that there could be other goals/benefits, we were immersed in worldly things thinking that these were the only goals/benefits to attain. {Translator’s note: As said in ‘izhandhOm engiRa izhavum inRikkE samsAramAgira perum kadalilE vizhundhu nOvu pada [mumukshuppadi – 5]’ (~ even without realizing about what they are missing regarding emperumAn, samsAris are immersed in the ocean of worldly matters and suffering…) }

maruLThinking what is not the true goal as the goal to attain.  If one is interested in worldly things then it would affect their love towards emperumAn. We can see that the affection towards sons would hinder the gaining of knowledge of what the saints have taught; land/house/women would attract us towards themselves and that would prevent us from going towards emperumAn, is also seen in this world;

iLaiththusuffering; or, diminished knowledge;

maRRULAr tharamO – It is not possible for anyone to do what emperumAnAr can do as our protector.

iruL koNda venthuyariruL -> darkness -lack of true knowledge; since it is dark it would not be possible to know the way to escape and so one would have to go through the suffering, so he is calling it as ‘venthuyar’.

perum pugazh – Quality of greatness is that it would not let us enjoy some other auspicious quality, or to enjoy someone else including emperumAn.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 38

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

Full Series

<< previous (padi koNda keerththi irAmAyaNam)

Introduction (given by maNavALa mAmunigaL)

When SrIvaishNavas make one join like this, one would need acceptance to go for it (adhvEsham) etc., which are possible by the reason of ISvaran (emperumAn), thinks amudhanAr,  as said in ‘sAkshAn nArAyaNO dhEva:’, etc., and he considers emperumAnAr himself as the ISvaran, and so he is saying like how AzhvAr divined about it in the pAsuram of ‘inRu ennaip poruLAkki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as worthy, when all these time eternal I was left out).

Or, Since emperumAnAr took him based on their effort, he is looking at emperumAnAr’s divine face and asking – Even as I have been living in this place all these time, you had not taken me up, and now you have taken me up, so what is the reason for that (delay)?

Introduction (given by piLLailOkam jIyar)

In this way through AzhvAn you corrected me and took me, you made me amicable to be subservient, and you made me go up to the level of its true meaning which is the ultimate state that is of subservience to devotees/AchAryan, but in the time before this your highness had not given me the experience of taste of this, and kept me uselessly in worldly matters – what is the root cause of this? Oh emperumAnAr who is at all times worshiped by the fortunate ones! For even the most learned ones it would be hard to know the ways of your kindness (related to the question above), so you yourself please explain that – asks amudhanAr directly looking at emperumAnAr.

Akki adimai nilappiththanai ennai inRu avamE
pOkkip puRaththittadhu en poruLA munbu – puNNiyar tham
vAkkil piriyA irAmAnusa! nin aruLin vaNNam
nOkkil therivaRidhAl uraiyAy indha nuN poruLE  –                 38

Listen

Word by word meaning (given by maNavALa mAmunigaL)

ennai – Me who has been like ‘IsvarOham’ (considering my self as the lord) from time eternal,
Akki – made me agree for being subservient
adimai – and made it go up to the ultimate state of being subservient to devotees
nilaippiththanai – and so your highness made me be in that state;
inRu – while you have been able to do this now,
munbu – in the times before this
avamE – (you had) uselessly
pOkki – kept
puRaththittadhu – (me) left away in worldly matters –
en poruLA –  for what purpose is that?
puNNiyar tham – Those fortunate ones who know your highness as is,
vAkkil piriyA irAmAnusa – you are being the matter of their talk at all times!
nOkkil– When seeing that
therivaridhu – it is not being possible to know
aruLin vaNNam – the way/nature of kindness
nin – of your highness {such that you had kept me away all this time},;
uraiyAy – your highness itself should tell us about
indha nuN poruL – these subtle ways.

vyAkyAnam

ennai – Starting from time eternal, for some time there was lack of knowledge (agyAnam) that the body is the AthmA;

after that even though knew that there is something separate from the body which is AthmA, but having misunderstanding about its actual nature (so, thinking that AthmA is independent) (anyathA gyAnam) because of being as said in ‘ISvarOham aham bhOgeesidhdhOham bhalavAn sukee’,

then fell on desires for worldly things, as said in ‘kAmaisdhair hrutha gyAnA: prapadhyanthE anya dhEvathA:’  and thus losing knowledge on wrong things (vipareetha gyAnam), and so wandered through these and became a nobody; you getting such adiyEn,

inRu – now,

Akki – released from all such aforementioned, and first, made me involve in subservience to emperumAn as said in ‘nAnum unakkup pazhavadiyEn [thiruppallANdu – 11]’ (I too am being an eternal servitor),

adimai nilaippiththanai – then, like how emperumAn helped when asked ‘adiyArkku ennai Atpadhuththa vimalan [amalanAdhipirAn – 1](He being without blemish, who is able to make me subservient to His devotees), and ‘un adiyArkku AtpadhuththAy [thiruppaLLiyezhuchchi – 10](Please engage me in the service of your devotees who are the servants of your holiness),

as said in ‘gururEva param brahma’ and ‘AchAryassa harissAkshAth chara rUpi nasamsaya:’ , and your highness is the one who is Isvaran for me, have let me to be in the upper limit of subservience that is towards His devotees.

munbu – During earlier times,

avamE pOkki – (you) left me out to be wasteful

puRaththittadhu  –  and kept me interested in inappropriate matters;

en poruLA what is the use/reason for that?

(emperumAnAr asking) What is the reason for you saying like this?

amudhanAr – Like said in ‘magnAn udhdharathE lOkAn’ you had incarnated for uplifting everyone, but you too, like sarvESvaran, had kept me all these days for your leelai.

emperumAnAr – Till now you did not have the qualifications, that is why I kept you like this.

amudhanAr – As said in ‘adhikAram uNdEl arangarum irangArO, adhikAram illAdhArkku anRO ethirAsA nee iranga vENduvadhu [Arththi prabandham – 14]’ (~ If one is having qualification then arangan emperumAn would have shown mercy; for those (like me) who do not have any qualification, you are the one who has to show mercy (and liberate us) (mOksham)).

But then what eligibility did you see for accepting me now, why did you keep me away wastefully?

and so amudhanAr is catching emperumAnAr, in the same way AzhvAr caught emperumAn in ‘inRu ennaip poruL Akki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as some thing, when all these time eternal I was left out);

If you are saying that due to your kindness you made me like this now, then please let us know the nature of that kindness {which had let me go waste all this time} – says amudhanAr.

puNNiyar tham – those having the fortune of grace of emperumAn without any means from our side; the grace that would help get mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (unblemished knowledge);

vAkkil piriyA – being there in their divine speech without any break;

That is, they are the ones like nammAzhvAr who can be said as ‘pUrvE mUrdhnA yasvAnvayAm upagadhA dhEsikA:’, had done mangaLASasnam to emperumAnAr, like in ‘poliga poliga poliga [thiruvAimozhi – 5.2.1]’;

nammazhvar_bavishyadhAcharnammAzhvAr presenting bhavishyadhAchAryar (emperumAnAr) statue

Or (about AchAryas) – since he (maNavALa mAmunigaL) is being like ‘gurOr nAma sadhA japEth | gurOr vArththAScha kathayEth’,  

he prays to emperumAnAr as:

nithyam yatheendhra thava dhivya vapusmruthaumE saktham manO bhavathu vAk guNa keerththanEsau | kruthyancha dhAsya karaNEthu karadhvayasya vruthyantharE [yathirAja vimSathi]’,

As said in ‘vAchA yatheendhra manasA vapushAchayushmath pAdhAravindhayugaLam bhajathAm gurUNAm | kUrAdhinAtha kurugEsa mukhAdhya pumsAm’ [yathirAja vimSathi], always being worshiped in the minds of the fortunate ones like kUraththAzhvAn, piLLAn and others;

irAmAnusa! – Oh (such) emperumAnAr!

nin aruLin vaNNam – Unlike His kindness which is common for both ties and liberation, your kindness is for only liberation; vaNNam – its ways – nature;

nOkkil – If it (nature of your kindness) is analyzed well; if tried to see for knowing it, it would be hard;  If I tried to figure out why the one that did not work out all this time has worked out now, it would be hard to know that (by myself);

Al -> wondering.

You see, amudhanAr is wondering as – your kindness that is for giving one thing (liberation) (EkAkAram), had become one of giving both (ties and liberation) only in my case?

Or, Al -> The kindness which became fruitful now without any effort from my part, had not worked out earlier, and so like how AzhvAr felt terrible in ‘pOra vaiththAy puRamE [thiruvAimozhi – 5.1.5]’ (You had kept me out into matters other than You), and in ‘aRpa sArangaL avai suvaiththu aganRu ozhindhEn [thiruvAimozhi – 3.2.6]’ (I had kept away from you and enjoying lowly matters), amudhanAr is loathe to think that he had missed this great experience all these days, and had gone behind worldly things all these days;

uraiyAy indha nuN poruLE – Since your highness sees the matters of both the worlds, you must be knowing the meaning/reason of this subtle matter (of keeping me away all these days and showing kindness only now), so please tell us about it, says amudhanAr.

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

Akki – Says ‘made me’, instead of ‘thiruththi´ (corrected me), after seeing the vast difference between how he was earlier compared to now after emperumAnAr getting him. So this is looking like a new thing for him.

emperumAnAr – The noble ones made you like this now.
amudhanAr – Why did they not do this till now?
emperumAnAr – You were not agreeable till now.
amudhanAr – How did the agreeableness come now?
emperumAnAr – Because you got the amicability (adhvEsham), etc., now.
amudhanAr – Why should that happen only now?
emperumAnAr – That is due to ISvara katAksham, that is prathama sukrutham (emperumAn’s grace due to some good deed of yours)
amudhanAr – That ISvaran is you only (for me), isn’t it? Why should you have not saved me earlier? Did some eligibility got gained now for you to protect me?  So it is not clear at all for the reason of not protecting earlier and protecting now. This matter is being very subtle/hard to know. Your highness should explain the reason, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 37

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

Full Series

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Introduction (given by maNavALa mAmunigaL)

Seeing the way he is, when asked “What is the way in which you knew about him and joined him?”, amudhanAr replies “I am not one who knew about and joined him; those who think that only those who are connected to his (emperumAnAr ‘s) divine feet are to be related to, made me also to be subservient to that (divine feet)”.

Introduction (given by piLLailOkam jIyar)

To the ones who asked “In this way, did you surrender to him only after knowing his kindness etc., qualities which are amicable for one to surrender? How did you get this clarity?”.  amudhanAr replies – First I did not know about his qualities or surrender to him; those who have the taste of being and enjoying in the divine feet of those most loving ones who know about and enjoy emperumAnAr’s auspicious qualities, due to their highly kind nature, saw me and made me a servant of those divine feet, and made me to be dedicated to only that; because of that I came to know it.

padi koNda keerththi irAmAyaNam ennum paththi veLLam
kudi koNda koyil irAmAnusan guNam kURum anbar
kadi koNda mAmalarth thAL kalandhu uLLam kaniyum nallOr
adi kaNdu koNdu ugandhu ennaiyum AL avarkku AkkinarE        37

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAyaNam ennum paththi veLLam – the ocean of devotion that is SrI rAmAyaNam
padi koNda – that is spread in the whole earth,
kO il –  divine place
kudi koNda – of its living
irAmAnusan – is emperumAnAr.
anbar – The loving ones
guNam kURum – who talk about his qualities;
nallOr – The distinguished ones
uLLam kalandhu – whose mind joins
kaniyum – and becomes fond of
kadi koNda – the fragrant
malar – and enjoyable
thAL – divine feet
mA – of those loving ones,
said that this AthmA too is to be subservient to that feet,
adi kaNdu – seeing the nature of this,
ugandhu koNdu – accepting based on that connection (of AthmA)
ennaiyum avarkku AL Akkinar – made me also (like how they are), to be subservient to him.

So, I did not reach those divine feet by knowing. SrivaishNavas made me join and I joined, is all it is.
Calling rAmAyaNam as ocean of devotion, because it stimulates infinite devotion.

vyAkyAnam

padi koNda keerththiAs said in “vAlmeeki: giri sambhUtha rAmAsAgara gAmini | punAthi bhuvanam puNyA rAmAyaNa mahAnadhi”   (from the mountain that is vAlmeeki, river joins the ocean that is rAmAn; one who immerses in the great river rAmAyaNam, would get all good karmas),

and, ‘SlOka sAra samAkeerNam sarga kallOla sankulam kANdagrAha mahAmeenam vandhE rAmAyaNArNavam’ (Innumerable water droplets that are the SlOkas, more than 500 waves that are sections, 6 big crocodiles that are the 6 cantos, I bow to that ocean that is SrI rAmAyaNam), and

SruNvaN rAma kathA nAdham ko na yathi parAm gathim”, “ya pibhan rama charithAmrutha sAgaram” (here too it describes rAmAyaNam as an ocean),

and “idham pavithram pApagnam puNyam vEdhaiScha samhitham” (~ good karmas for those who read, listen to, or ask to read, etc.);

and, “Satha kOti pravisthram” (~rAmAyaNam of several crore Slokas in brahma lOkam), and ‘vEdha: prAchEdhasAdhAseeth sAkshAth rAmAyaNAthmanA’ (~ vEdham came and born as SrI rAmAyaNam)

– in such a way SrI rAmAyaNam is having the greatness of being spread in the whole world;

padi koNda is to say earth as an example, but is spread in all worlds like brahmA’s sathya lOkam, etc.

From sathya lOkam brahma and nAradha had come down to advise and instruct vAlmeeki about authoring rAmAyaNam, its greatness is spread and well known in all the worlds above as well.

rAmAyaNam ennum paththi veLLamveLLam -> ocean. Even though it is said as “kAvyam rAmAyaNam kruthsnam seethAyaS chaitham mahath” (named it as rAmAyaNam, or seethA’s story, or as pulasthiyar’s son’s (rAvaNan’s) killing), since it is said as “yasyaithE thasya thadhdhanam” (~ what belongs to her belongs to him due to her subservience), so calling seethA’s story as rAmAyaNam is acceptable. Such SrI rAmAyanam that is the flooding devotion;

While one should say that its meanings are the flood of bhakthi (devotion), why say SrI rAmAyaNam itself as bhakthi? Like said in “thath guNa sArasyAththu thathvyapadhESa:” (~ if that is said for it, it is meant for this as well), it is because SrI rAmAyaNam stimulates such devotion. In the way of “Ekaikam aksharam prOktham mahApAthaga nASanam” (even one letter of it is recited, the bad karmas would be destroyed), even without going to the level of its meanings, even the beauty of the sound of its words itself would be enjoyable.

If asked where is that bhakthi (SrI rAmAyaNam) residing, and how do we go to it,

kudi koNda kOyil irAmAnusan – It is present as resident in the heart of emperumAnAr himself as a temple;

As said in “iruppidam vaikuntham vEkatam mAlirunchOlai ennum poruppidam mAyanukku enbar nallOr [rAmAnusa nURRanthAdhi – 106]” (noble ones say that emperumAn stays in SrIvaikuNtam, thiruvEnkatam, thiru mAlirunchOlai, etc.), for what is discussed here who is the parama purusha (emperumAn), those are the places of His stay; likewise, what is discussed above  that is the flow of bhakthi which is SrI rAmAyaNam, emperumAnAr is the temple, you see!

irAmAnusan (connection with SrI rAmAyaNam) – in that rAmAvathAram, in the matter of the divine couple he is the one who performed all sorts of services (like eating everything by oneself (without sharing with others) and growing a big belly, he performed all sorts of kainaryams himself for them), and so knew the taste of bhakthi, isnt’ it?

guNam kURum anbar those loving ones who spread about his auspicious qualities to everyone in the world;

(who are those loving ones?)

As said inupagathA dhEsikA mukthimApu: sOyam rAmANuja munir api sveeya mukthim karasthAm yath sambhandhAdh amanutha katham varnNyathE kUraNAtha:” (~AchAryas before emperumAnAr established that they get mOksham due to their relationship with emperumAnAr‘s thirumudi (head) sambandham. Such emperumAnAr declared that he gets mOksham due to his sambandham with AzhvAn. How can we spell out the glories of such kUraththAzhvAn?) (focus here is on the first part of it regarding thirumudi sambandham),

so as said in “naliyum narakamum naindha namanukku ingu yAdhonRum illai, kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]” (~ there is nothing to do here for yama, watch out – kali is going to be destroyed (due to incarnation of emperumAnAr)such nammAzhvAr who praised emperumAnAr, and,

he who performed thiruvArAdhanam to the divine deity given by nammAzhvAr, that is nAthamunigaL (this is explained in charamOpAya nirNayam – http://ponnadi.blogspot.com/p/charamopaya-nirnayam.html), and

he who had bestowed his wishes to emperumAnAr by saying ‘Am mudhalvan ivan [thiruvAimozhi – 7.9.3] – that is ALavandhAr;

they are the loving ones (anbar).

kadi koNda mAmalarth thALgaL –  in the fragrant, distinguished, and very enjoyable divine feet of such loving ones (anbar); it would not reduce even if it is enjoyed till the end of life of a charama parva nishtar (one being subservient to His devotees); it would grow even more in its greatness;

malarunlike the flowers of this world where they blossom only for some time, these divine feet are always in bloom; as said in “athra parathra chApi nithyam yadheeya charaNam madheeyam” (both in this and the other world surrendering to AchAryan’s divine feet as the means and destiny) (is the charama parva nishtai).

thAL– in their divine feet who are said as in ‘yAniSA sarvabhUthAnAm thasyAm jAgarththi samyami [SrI bhagavath gIthA](When others are sleeping, my devotee is awake (and celebrating me)).

kalandhu uLLam – their divine mind joins such divine feet (of anbar)

kaniyum nallOr – Like very ripened fruit, that is those noble ones having matured knowledge leading to bhakthi (devotion) (towards such divine feet of anbar described above);  nallOr like kUraththAzhvAn.

kurathazhwankUraththAzhvAn at kUram

adi kaNdu koNdu ugandhu – They thought that this entity that is AthmA (of mine) is also the servant of that (emperumAnAr), saw its nature as subservient, just based on the eligibility of the association they liked this AthmA, and;  like how when a very young prince loses his way and goes and sits inside the house of a hunter, and the virtuous ones who knew the prince would reach there, and show him to the king and vice versa and make them connected;

ennaiyum ALavarkku AkkinarE – ennaiyum – like himself (kUraththAzhvAn) to him (emperumAnAr), he made myself also to emperumAnAravarkku – the one who is having devotion towards chakravarththi thirumagan (SrI rAma), that noble one (emperumAnAr); emperumAnAr’s greatness is such that ‘avar’ implies only emperumAnAr.

AL Akkinar – made me suitable to get to emperumAnAr’s divine feet; made me subservient to him;

So I did not join him by learning that it is what is correct for me; kUraththAzhvan who is the one recommending me, got me to join and so I joined emperumAnAr;

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

Since SrI rAmAyaNam contains SrI vaishNava principles through out, emperumAnAr himself is protecting it inside his mind.

The ocean of SrI rAmAyaNam being very enjoyable it got in and stayed in emperumAnAr’s mind. But in case of agasthya muni the salty ocean went in but so could not stay inside as he spat it out.

nallOr – the noble ones who share their enjoyable experience to others (as they discuss with them about emperumAnAr’s auspicious qualities that they enjoy).

– – – – –

Translation: raghurAm SrInivAsa dasan

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