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rAmAnusa nURRanthAdhi – 76

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

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

 

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

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Word by word meaning (given by maNavALa mAmunigaL)

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

kulavu : celebrate
eendhu – giving / donating.

vyAkyAnam

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

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

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

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

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

such divine abodes of emperumAn’s happy presence.

kulaviya : celebrated

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

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

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

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

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

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

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

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

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

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

and thus being very close/personal to Him,

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

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

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

irAmAnusa – Oh emperumAnAr!

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

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

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

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

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

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

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

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

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

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

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

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

It is good to think about the following two:

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

and

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

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

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upadhESa raththina mAlai – 74 (and conclusion)

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

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pAsuram 74 – divined by erumbiappA (disciple of maNavALa mAmunigaL)

mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm senkamalap pOdhukaLai – unnich
chiraththAlE theeNdil amAnavanum nammaik
karaththAlE theeNdal kadan.                                        74

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Word by word meaning

uyirgAL – Oh chEthanas (sentients)
man – well established
ingE – in this world!
unni – (If we) think about
pon – the beautiful
adiyAm – divine feet of
maNavALa mAmunivan – SrI maNavALa mAmunigaL
senkamalap pOdhugaLai – (that are like) beautiful reddish lotus flowers
theeNdin – and if got it touched
chiraththAlE – by our head, then,
amAnavanum – amAnava purushA (at the entry of SrIvaikuNtam)
theeNdal – touching
nammai – us
karaththAlE – by his SrI hastham (divine hands)
kadan – would be his duty {adiyEn have heard that this also means that amAnavan touching us is not necessary since we would be happy here itself due to maNavALa mAmunigaL‘s divine feet touching our head here}.

Short explanation (Given by Dr. M. varadharAjan swami in his book of thamizh translation of original vyAkyAnam of upadhESa raththina mAlai).

In his uththara dhinacharyA, eRumbi appA describes the divine feet of maNavALa mAmunigaL, as ‘unmeelath padhma garbha … pAchayugmam… dhayALu: [uththara dhinacharyA – 6]. What it says is as follows.

A flower that is in the process of blossoming – the brightness of its inside that is of reddish hue – the bottom part of his divine feet is of such nature; top part of his feet is whitish like that of gathered milk; it is with beautiful nails, that are whitish like that of full moon days’ moon. The tip part of such nails are having a slight bend; the feet are very soft; they are aprAkrutham (not made of worldly matter, but divine matter); since he is incarnation of Adhi SEshan, it is aprAkrutham. It is the very best;

Such divine feet should be kept in his head – so pleads his disciple erumbi appA.

srisailesa-thanian-mamunigal-eedu-goshtinamperumAL creating the most distinguished thaniyan for his AchAryan maNavALa mAmunigaL

amAnavan – One having four arms, holding conch and disc in his hands, in the virajA river before the entry to SrI vaikuNtam (where he gives his hands to help us out of the virajA river to enter the inner area of SrI vaikuNtam). This is explained in rahasya grantham of archirAdhi (page – 98). It is said as ‘amAnava: – thath purushau amAnava: sa ainAn bramhA gamayathi [chAndogya upanishath – 5.10.2]’. For this, as said in ‘asamsAree vaingutha: purusha:’, ranga rAmAnuja muni has done vyAkyanam for this as one who is not a samsAri.

{The following thought suddenly occurred to adiyEn one day while reciting upadhESa raththina mAlai in a temple. Kindly correct adiyEn’s mistakes in this. This is followed by its translation in English.

மணவாள மாமுனியும் எழுபத்து நாலு சிம்ஹாஸநாதிபதிகளான கணனைக்கிணங்க அவ்வளவு பாட்டுக்கள் இப்பிரபந்தத்துக்கிட வேணும் என்று திருவுள்ளமாய், அப்போது அவர் சிஷ்யர் எறும்பியிலப்பா தன் ஆசார்யன் விஷயமாக ஒரு பாட்டு இதில் கடைசியில் சேர்க்கப் பிரேரிதராய் நெடுங்காலும் அதற்கு ஹேதுவென் என்று பார்த்து, நம்பெருமாள் திருமுன்பே விண்ணப்பிக்க, அவரும் அர்ச்சக முகேன மணவாள மாமுனிகளுக்கு ஆக்ஞையிட, பின் எறும்பியிலப்பாவும் பரம பிரீதியோடே இப்பாட்டை இட்டருளினார், என்பது பிரஸித்தமிறே.

இத்தால் நமக்கு உண்டான விசேஷம் ஒன்றுண்டு. “இந்த உபதேச ரத்தின மாலை தன்னை” வியாக்யானத்தில், இத்தை ஒரு மாலையாக, “ஆழ்வார்கள் பதின்மர் ஒரு கையாகவும், ஆண்டாள், மதுரகவியாழ்வார், யதிராசராமிவர்கள் நடுநாயகமாகவும், ‘நாதமுனி முதலாம் நம் தேசிகர்’ என்று தமக்கு முன்புண்டான ஆசார்யர்கள் ஒரு கையாகவும், இப்படி எல்லாரையும் சேர்த்துப் பிடித்து, ஒரு மாலையாம்படியிறே செய்தருளிற்று” என்று பிள்ளை லோகம் ஜீயர் வியாக்கியானமிட்டருளினார்.

ஆசார்ய ரத்ன ஹாரத்தில் கடைசியாய் மணவாள மாமுனிகள் விளங்குவது போலே, இப்படிப்பட்ட இந்த மாலையிலும் விலக்ஷணமாக, கடைசியாய் மணவாள மாமுனிகள் சேர்க்கப் பட்டாரிறே.

அங்கே இவரை ஸ்ரீ சைலேச தயா பாத்ர தனியன் மூலமாய்ச் சேர்த்த நம்பெருமாள், இங்கும் அர்ச்சக முகேன இவரைச் சேர்த்தருளினார்.

வட மொழி மூலமாய் அத்தை அங்கே சேர்த்தவர், இங்கே தன் ஆசார்யன் உகந்த அழகிய தமிழ் மூலமாய்ச் சேர்த்தார்.

இவரைப்போலே அவரும் ‘ஓரொருவர்’ இறே.

Translation:

maNavALa mAmunigaL thought in his divine mind to write this prabandham in 74 pAsurams, to match the number of seventy four simhAsanAdhipathis established by emperumAnAr. His disciple erumbi appA wished to add a pAsuram to this in praise of his AchAryan. After thinking about a way for this for a very long time, he went in front of namperumAL and pleaded to Him about this. He too through the archakar told maNavALa mAmunigAL to grant this wish; then eRumbi appA happily added this last pAsuram in to this prabandham – this is very well known.

There is a wonderful matter for us regarding this. In the vyAkyAnam by piLLai lOkam jeeyar for the previous pAsuram of ‘indha upadhEsa raththina mAlai thannai’, it is said as:

“That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and ethirAjar in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.”

Now, like how in the garland of AchArya rathna hAram maNavALa mAmunigaL is set as the last one, here too in this garland maNavALa mAmunigaL is added last in the most distinguished way.

namperumAL who added maNavALa mAmunigaL there, has, through the archakar, has added him here as well.

He added him there through the samskrutha thaniyan of ‘SrISailESa dhayA pAthram’ and here He has added his AchAryan through the thamizh language that his AchAryan (maNavALa mAmunigAL) is fond of.

Like his AchAryan, He too is ‘Or oruvar’.

Concluding comments

adiyEn got this wonderful opportunity to live in the world of upadhESa raththina mAlai for the past few weeks while trying to translate into English.

There may be several mistakes in the translation, which adiyEn would be happy to correct those if pointed out.

Dr. M. Varadharajan swami’s thamizh translation of original vyAkyAnam by piLLai lOkam jeeyar, was of unlimited help as he made it very easy for adiyEn to quote the sources of references, and to understand the meanings of many samskrutha phrases present in the original vyAkyAnam. Without that, it would have taken adiyen much more time to complete this translation. pallANdu to Dr. M. Varadharajan swami.

Thanks so much to Sri. Sarathy Thothathri swami for reviewing each and every day, correct the structure, spellings, and meanings as appropriate and publishing on time every day. Without his involvement, it would have been very hard to keep going.

Finally thanks to the readers who have sent in comments once in a while, and checking in often.

pallANdu to adiyEn AchAryan’s divine feet for his upakAram of making me involved in sath sampradhAyam.

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Translation: raghurAm SrInivAsa dhAsan

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