rAmAnusa nURRanthAdhi – 3

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

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pAsuram 3

avathArikai (Introduction)

(maNavALa mAmunigaL‘s introduction) – For removing my connection with samsAris (prAkruthar – materialistic persons), and for the favour of connecting me with the divine feet of those who have the connection with the divine feet of those who have connection with the divine feet of emperumAnAr, adiyen am falling at your feet, says amudhanAr to his mind.

(piLLai lOkam jIyar‘s introduction) – In previous pAsuram, his mind was immersed in the auspicious quality of emperumAnAr, and not only that, as his mind continued to enjoy that, it started loving so much and it connected him to the divine feet of the devotees. For this help, I don’t have anything to give back to the mind, so I am falling at his (mind’s) feet, says amudhanAr.

pEr iyal nenjE adi paNindhEn unnaip pEyp piRavip
pUriyarOduLLa chuRRam pularththip poruvarum sIr
Ariyan semmai irAmAnusa munikku anbu seyyum
sIriya pEr udaiyAr adikkIzh ennaich chErththadharkkE    – 3


Word-by-word meaning – (provided by maNavALa mAmunigaL)

pEr iyal nenjE – Oh mind! having big ways of kindness,
uLLa suRRam pularththi – (for) removing my connection with (people)
pEy piRavi – (who are) bad by nature
pUriyarodu uLLa – and who are having bad qualities like ahankAra/mamakAra,
ennaich chErththadharkku – and for the biggest help of connecting me to
adikkIzh – at the divine feet of
sIriya pEr udaiyAr – people having reached that goal of
anbu seyyum – doing bhakthi towards
irAmAnusa munikkuemperumAnAr (who)
poruvarum sIr – possesses incomparable good qualities
Ariyan – and who knows very well all the sAsthras
semmai – and who is having sincerity in adjusting himself to be able to take care of his sishyas without looking at their differing qualities,
unnai adi paNindhEn – (O mind!) I fall on your feet.

vyAkyAnam (provided by piLLai lOkam jIyar)

pEriyal nenjE – Oh mind, having big ways of kindness; first having immersed in emperumAnAr’s qualities, with so much love, just based on my connection with you, you have the ways of connecting me up to emperumAnAr’s devotees, says to his mind.

pEyp piRavip pUriyarOdu uLLa suRRam pularththi – removing without any trace my connection with those bad people who are like asuras; similar to periyAzhwAr saying in thiruppallANdu – 3, ‘kuAzh AL pattu ninRIrgaLai engaL kuzhuvinil pugudhal ottOm’.

pEyp piRavi – birth of people with bad attitudes; bad in nature by birth;

pUriyar – such bad people (who consider us to be bad due to our devotion)

poruvarum sIr – (emperumAnAr) having auspicious qualities that cannot be compared to anything since there is nothing equivalent.

Ariyan – (emperumAnAr) well versed in all the sAsthras; being an AchAryan to all the devotees of this world and for thiruvEnkatam udaiyAn. jIyar too said in upadhEsa raththina mAlai – than Ariyanukku – using the word Aryan to imply AchAryan.

chemmai – (emperumAnAr) conducted himself as how he determined in his mind and also advised others (thus having alignment of mind, speech, and bodily actions – karaNa thrayam);

irAmAnusa munikku – muni – deeply thinks about wellness of others; emperumAnAr who deeply thinks about the reason for his incarnation; kku – towards such emperumAnAr

anbu cheyyum sIriya pEr udaiyAr – with their mind that extremely loves emperumAnAr, and with the clear conclusion in their mind that that love is what defines them – such devotees like AzhwAn;

kooresaAzhwAn and mudhaliyANdAn surrendering to swAmi

adikkIzh – to their divine feet (of such devotees of emperumAnAr)

ennaich chErththadharkkE – by making such divine feet of devotees to be ornaments in my head; for setting me to understand charama parva nishtai (last frontier of subservience) which I was ignorant of earlier; whereas it was me who should have advised it (mind), it connected me (purushakAram) to the divine feet of such devotees, thanks amudhanAr.

If I analyse what I could do to the mind in return for such a grand favour…

adi paNindhEn unnai – got your (mind) divine feet as support; fell on your (mind) feet; (as there is not equivalent I could do in return)

As jIyar prayed for devotion towards devotees like kUraththAzhwan, thirukkurugaip pirAn piLLAn, et al, (vAcha yathIndhra! manasA vapushA cha yushmath ..), amudhanAr’s mind has already first showed him the divine feet of the devotees of rAmAnujar.

{ AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr swami has written a wonderful vyAkyAnam/description text for rAmAnusa nURRanthadhi titled ‘amudha virundhu’. A few lines from that are provided here. }

mana Eva manushyANAm kAraNam bandha mOkshayO: ­ – it is the (make up of the) mind that is the cause of being tied here or of mOksham (release).

In this pAsuram he does not use the word ‘my’ when referring to the mind (unlike in the earlier two pAsurams) – because of the magnanimity shown by his mind towards him, he is treating it as a separate entity and falling at its feet.

adi paNindhEn unnaiAzhwArs have sung about mind, either praising it when connecting to emperumAn, or sometimes their mind would leave them to be immersed in emperumAn; so AzhwArs would resort to birds etc., for connecting them to emperumAnAr and they would fall of such creatures’ feet; but here amudhanAr’s mind helped him reach (the devotees), and amudhanAr is falling at the feet of the mind itself, which none of the Azhwars seem to have done. AzhwArs hugged their mind and praised it, but here amudhanAr is falling at its divine feet – isn’t it apt to fall at the feet of those who helped us get connection with the devotees?

pEi piRavi – birth (people) that does not approach emperumAn is referred to as pEi piRavi.

poruvarum sIr – why is there no comparison to emperumAnAr’s qualities that save us? In case of perumAn, due to his independent nature (swAthanthriyam) his qualities like kindness would not be in currency; in case of pirAtti she has to channel it through perumAn; but in case of emperumAnAr, he can directly and fully show his mercy on us. Isn’t he uththArka AchAryar!

semmai – sincerity/honesty in having mind, speech, and action to be aligned; not only for self, but also making sure of this alignment in those who surrendered to him and not letting them deviate from this.

– – – – –

Translation: raghuram srInivAsa dhAsan

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