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rAmAnusa nURRanthAdhi – 21

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

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Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has reached the goal of divine feet of ALavandhAr, is protecting me. So, I would not go in front of the houses of lowly people, and would not praise them about their generosity etc..

Introduction (given by piLLailOkam jIyar)

Till now he (amudhanAr) told about the glory of emperumAnAr based on his association with AzhvArs and SrIman nAthamunigaL, and in this pAsuram, he says:  emperumAnAr holds as means and destination the divine feet of ALavandhAr who is the lord of all those who are in the state of charama parvam (subservience to AchAryan); after such emperumAnAr has protected me I would not suffer from now by praising inferior people.

nidhiyaip pozhiyum mugil enRu neesar tham vAsal paRRith
thuthi kaRRu ulagil thuvaLginRilEn inith thUy neRi sEr
ethikatku iRaivan yamunaith thuRaivan iNai adiyAm
gathi pERRudaiya iRAmAnusan ennaik kAththananE.                 21

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Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr who is the
iRaivan – lord of
thUy neRi sEr ethikatku – the sages who are of pure conduct,
gathi pERRudaiya – and who has reached the goal that is
iNai adiyAm– the most liked, the two divine feet of
yamunaith thuRaivan – ALavandhAr,
ennaik kAththanan – (such emperumAnAr) divined and protected me;
ini – after that,
ulagil – in the world
thuvaLginRilEn – I won’t be staying around and
thuthi kaRRu – learn and say words of praise
nidhiyaip pozhiyum mugil enRu – as a cloud that pours treasure,
to point to the generosity of
neesar tham – the lowly ones who have the blemish of ahankAram (~egoistic) etc.,
vAsal paRRith – by holding onto the entrance of their house, for my protection, looking for their moment (of availability, etc.).

thUy neRi sEr yathigatku iRaivan can be adjective for ALavandhAr too;   gathi -> prApyam (goal)

vyAkyAnam

(Starts with description of ALavandhAr)

thUy neRi sEr – As said in ‘Sruthipadha viparIthamaksh vELakalpam Sruthaucha prakruthi purusha yOga prApAkAm chOnathathya:’, not having any lowly ways such as blemishes of upAyAnthram (using other than emperumAn as the means),  upAyAntharam which is rejected based not on lack of knowledge or inability but because it is against the svarUpam (true nature) of AthmAupAyAnthram which when followed would give rise to ahankAram (that we did it ourselves) like a small drop of poison mixing in water kept in a golden pot;  instead, being according to the true nature of AthmA that is fully subservient, that too not depending on Isvaran who is common both to – ties to the material world, and to mOksham (liberation),  but only depending on AchAryan who helps us to get mOksham only; that too not reaching such AchAryan by himself which could give rise to ahankAram for doing it ourselves, here they (ALavandhAr’s disciples) were pursued by ALavandhAr himself due to his own mercy, and thus being under the shadow of such AchAryan’s love;

thUymai – pure; neRi -> upAyam (means).

ethikatku – As said in ‘aikikAmushmikam sarvam gathir ashtAksharapradha: ‘ and ‘mAthA pithA yuvathayasthanayA vibhUthis sarvam’,  those who are in the state that their AchAryan ALavandhAr is everything in here and there, like how the sAthaka bird would not drink anything other than rain water, they would control their mind to not like any other matters – they, such as periya nambi, thirumalai nambi, thirukkOshtiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn, thirukkachchi nambi, mARanEri nambi. To such disciples, he (ALavandhAr) is iRaivan’swAmi – the head.

yamunaith thuRaivan –  nAthamunigaL who had presided the shores of yamunA river; he whom such nAthamunigaL was fond of, and he who holds the name of that swAmi (krishNa who is called yamunaith thuRaivan – resident of the banks of yamunA river) who was present in kAttumannAr kOyil; such ALavandhAr’s;

alavandharALavandhAR

iNAi adiyAm – the two divine feet  (of ALavandhAr) that are both savior and enjoyable and so are desirous;

gathi peRRudaiya –  having such feet considering them as the way and the means.

Due to that, being the head of all the people of the world, who is

irAmAnusan emperumAnAr,

ennaik kAththananE – (saved me); it is not surprising to see him saving the knowledgeable people of the world; he saved me who was adverse, by changing me to be favourable;  (amudhanAr is) surprised at this agaditha gadanA sAmarthyam (making the impossible happen).

thUy neRi sEr yathikatku iRaivan (yamunaith thuRaivan iNai adiyAm gathi peRRu udaiyA irAmAnusan)  – can be taken as the adjective for emperumAnAr as well.

iniafter I have become his disciple,

ini  – in future from now,

neesar tham vAsal paRRi – As said in ‘yamkanchit purushAdhamam gathipayagrAmEcha malpArthatham’  going to those who are of ahankAram and of lowly nature, and as said in ‘dhureeSvara dhvAra bahirvitharthikAthurAshikAyai rachithOyamanjali’  going to their house entrances that are like run-up to the hell;

nidhiyai pozhiyum mugil enRu – praising such people saying that the clouds would pour water only but they are like a black cloud that pours all sorts of wealth;

thuthi kaRRu – Doubting the divine words of virtue – ‘sonnAl virOdham Agilum solluvan kENminO, en nAvil in kavi yAn oruvarkkum kodukkilEn [thiruvAimozhi – 3.9.1]’ (~ it may not be bearable for you when I say this but I will – (unlike how you are doing) I won’t spend the sweet words of my poetry to anyone else (than emperumAn)),

I praised others with whatever came in my mouth; practiced the words of praise said by others, and used that in front of other beings;

ulagil –  in such world as this that gives darkness in our minds;

thuvaLginRilEn – would not go through the hardships like waiting for the right moment to catch them hoping that they would take care of me.

It implies, I shall be in the state as said in ‘gurupAdhAmbujam dhyAyEth gurOr nAma sadhA japEth | gurOr vArththASchakathayEth gurOranyam na bhAvayEth’.

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

yamunaith thuRaivan iNai adi – can refer to the disciple of ALavandhAr who is considered as his divine feet, that is periya nambi. This explanation can be seen in the vyAkyAnam of ‘lakshmI nAtha..’ thaniyan.

ennaik kAththanan – emperumAnAr took up the responsibility of saving me and succeeded in it, so I don’t have to roam around going to other people’s places for protecting myself.

– – – – –

Translation: raghurAm SrInivAsa dasan

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