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rAmAnusa nURRanthAdhi – 73

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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Word by word meaning (given by maNavALa mAmunigaL)

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

vyAkyAnam

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

by such generosity of his,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So his generosity is unique.

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

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

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

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

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

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

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

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

– – – – –

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rAmAnusa nURRanthAdhi – 72

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

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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Word by word meaning (given by maNavALa mAmunigaL)

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

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

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

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

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

EmperumAnAr_gOshti_BookCoverthiruvarangaththu amudhanAr (10), placed among niRai pugazhOr

vyAkyAnam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

uyththanan – He established and administered such paths of vEdhas.

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

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

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

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

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

here –

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

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

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

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

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

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

irundhu Eththum – praising without break.

pugazh – guNam – quality.

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

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

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

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

– – – – –

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