rAmAnusa nURRanthAdhi – 11

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

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pAsuram 11

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that it is not possible for him to complete talking about the distinguished practicing (of sAsthra and sampradhAya) of those who have surrendered to emperumAnAr who holds in his head the divine feet of thiruppANAzhvAr.

Introduction (given by piLLai lOkam jIyar)

Till now with the three pAsurams celebrated the relationship of emperumAnAr with mudhal AzhvArs; in this pAsuram – for self to have this much of ability/qualification (to sing) as enabled in the initial stage by periya perumAL – in whose divine feet thiruppANAzhvar right from him birth was in love, thiruppANAzhvAr who was celebrated as ‘isaikArar [thiruvAimozhi 1.5.11]’ (poet/having sweet tunes) by nammAzhvAr; such thiruppANAzhvAr’s divine feet is always sought by emperumAnAr; those who have surrendered to such emperumAnAr – their practices (of following sAsthra and sampradhAya) cannot be completely talked about by me in this big world (says amudhanAr).

sIriya nAn maRaich chemporuL senthamizhAl aLiththa
pAriyalum pugazh pAN perumAL charaNAm padhumath
thAriyal chenni irAmAnusan thannaich chArndhavar tham
kAriya vaNmai ennAl solloNadhu ikkadalidaththE                11

pAsuram

Word by word meaning (given by maNavALa mAmunigaL)

sIriya – (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn
nAl – four types consisting of rig etc.,
maRai – such vEdhAs
semporuL – having a smooth run of words
senthamizhAl aLiththa – helped (get such meanings) through the beautiful poems of thamizh
pugazh – having the fame
pAr iyalum – being in this world
pAN perumAL – such thiruppANAzhvAr
charaNAm padhumaththAr – the lotus that is the divine feet (of the AzhvAr)
(thAr)iyal senni – (emperumAnAr) having a divine head that holds (such divine feet) as decoration
sArndhavan tham – those who have completely surrendered as their refuge
irAmAnusan thannai – to such emperumAnAr
kAriya vaNmai – their distinguished practicing
ikkadal idaththu – in this world that is surrounded by sea
ennAl solloNAdhu – it is not possible for me to complete talking about that.

Connecting the words differently, ‘ikkadal idaththE irAmAnusan thannaich chArndhavar’ to mean that in this world where there is not too many people who would do bhagavath samAsrayaNam (surrender to emperumAn), these people have reached the pinnacle of it and have surrendered to His devotee that is emperumAnAr as their refuge.

pAriyal – ‘iyal’ here means being so / happenings.
(charNAm padhumath) thAriyal – ‘iyal’ here means decorating, with,  thAr -> flower.

When considering the words as ‘kAriyal vaNmai’, having the generosity of the dark cloud (kAr); like the clouds that would equally pour in the land and the sea, the devotees of emperumAnAr pour about all of his auspicious qualities to everyone.

vyAkyAnam

sIriya nAn maraich chemporuL – As said in “sAhi srIramruthAsathAm”, vEdhas are the wealth for the learned (sath); and it is in the form of four types rig, yajur, sAma, and athrvaNa. Out of this, as said in “asAram alpa sAramscha sAram sAratharam thyajEth! – bhajEth sAratharam sAsthram rathnAkara evAmrutham – aNubhyascha mahadhbhyascha sAsthrEbya:mathimAnnara: – sarvathassAramAdhadhyAth pushpEbya iva shat padha:” (rid of useless and mediocre ones, and take only the best meanings from vEdhas), and in, “sruthi padha viparItham kshavEkalpam sruthowcha prakruthi purusha yOga prApakAmsOnapathya: – thadhi havibdhaguptham mruthyubIthAvichinvanynthupanishadhamruthAbdhEr uththamam sAramArya:”,

(~take the best one from the vEdhas, that is the ashtAksharam and the like);

(prabandham amalanAdhipirAn) considers the auspicious meanings of the components a, u, ma of the praNavam which is the essence from the ashtAksharam; (‘a’malanAdhipirAn, ‘u’vandha uLLaththanAi, and ‘m’andhi pAi; and rest of thirumanthram in the remaining pAsurams; for more experience see: http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html )

AzhvAr gave such great meanings using beautiful thamizh:

senthamizhAl – As “amalanAdhipirAn [amalanAdhipirAn-1]”, and as “uvandha uLLaththanAi [amalanAdhipirAn – 2]”, and as “mandhipAi vada vEnkata mAmalai [amalanAdhipirAn – 3]” that are the first words of the first three pAsurams of his prabandham amalanAdhipirAn, where he added the essence/root of vedhAs that is praNavam (aum), and adding other letters to those first letter (a,u,m) (through first words of pAsuram meaning);

aLiththa – gave (the prabandham) and protected everyone

pAriyalum pugazh – glory and auspicious qualities that have spread in all the worlds; that are in the happening;

pAN perumAL – As called as “isaikArar [thiruvAimozhi 1.5.11]” (poet/having sweet tunes), thiruppANAzhvAr was born in the lineage (pANar / nampAduvAn of kaisika purANam) of those who create divine songs, deeply learned the ways of music, and as said in ‘Ethath sAma gAyan nAsthE’, he sang sweetly for the pleasure of periya perumAL; and his identity itself is related to such singing; such noble thiruppANAzhvAr.

emperumAnAr with thiruppANAzhvAr

charaNAm padhumaththAriyal chenni – As said in “guru pAdhAmbujam dhyAyEth” , and “bhavath padhAbjE hrushtAsthu nithyam anubhUyamamAsya bhudhdhi:”, having the most enjoyable lotus feet (of thiruppANAzhvAr) in his (emperumAnAr) divine head, like how others would decorate their heads with crown etc.

irAmAnusan thannai – such emperumAnAr who is having the limits of being subservient to the devotees (of emperumAn).

sArndhavar tham – those who have taken (emperumAnAr as their) refuge

kAriya vaNmai – As said by vEdhAnthAchariar in “samaya niyathayA [nyAsa vimsathi -1 ]” they follow as per sampradhAyam (tradition), that is, as advised by piLLai lOkAchariAr in “karththavyam AchArya kainkaryamum, bhagavath kainkaryamum [srI vachana bhUshaNam -275]” (what is to be done is service to AchAryan and emperumAn), they have the greatness of following the ways; their generosity of showing in action to all the prapannas that this is the way to do such service;

ennAl solloNAdhu ikkadal idaththE – In this world that is surrounded by the seas, as it is hard for me to know the true full level of their greatness, it would be hard for me to complete talking about it.

padhumaththAr – lotus flower.
iyal – decorating (like with flower)
kAryam – proper deed to be done

When connecting ‘ikkadal idaththE’ with ‘irAmAnusan thannaich chArndhavar tham’, it gives this meaning: when it is hard to find in this world that begets darkness those who would surrender to emperumAn, it is impossible to complete talking about the greatness of those who surrendered to emperumAnAr’s divine feet which is the upper limit of surrendering.

When recited as ‘kAriyal vaNmai’, kAr -> cloud pregnant with rain drops; its ‘iyal’ / ways -> pours out without being partial to land or sea; vaNmai -> similar to such cloud, they are so generous in pouring out about all the auspicious qualities of emperumAnAr.

{What follows is piLLai lOkam jIyar immersing in the greatness of those who have surrendered to emperumAnAr}

Examples of ‘irAmAnusan thannaich chArndhavar tham kAriya vaNmai’, (examples of the greatness of those who surrendered to emperumAnAr as their refuge) :

– Memorizing the whole text after reading once the bhOdhAyana vruththi grantham, winning in the assembly of krimi-kaNda chOzha those who wrongly interpreted vEdhas – that is of AzhvAn;

– When emperumAnAr made victorious presence into mElnAdu (thirunArAyaNapuram), on the way to the temple, in an agrahAram (village of brahmins) there were a lot of mAyAvadhis (adhvaithins), he looked at them and wished to correct them to be srIvaishNavas, blessed ANdAn saying that you go every day to the tank where they bathe and wash your divine feet in that water; and he did the same; as they took that water they lost their bad ways and developed proper desire and surrendered to the divine feet of emperumAnAr – that is of ANdAn;

– Giving vyAkyAnam for thiruvAimozhi which is the essence of all vEdhas – that is of piLLAn

– Regarding thiruvEnkatamudaiyAn (srInivAsa), as nammAzhvAr wanted to continuously do pure kainkaryam as in ‘ozhivil kAlam ellAm udanAi manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi 3.3.1]’ , he performed such kainkaryam wished by AzhvAr as when creating a tank by himself, thiruvEnkatamudaiyAn came down to his level and carried the sand to help him on that – having such unimaginable excellence – that is of ananthAzhvAn;

– Doing thadhiyArAdhanam to the group of emperumAnAr for the day (in her bad state of poverty) – such paruththik kollai ammAL dhEvigaL

Is it possible to talk about their greatness using pAsurams?

Concludes piLLai lOkam jIyar, vAchAmagOcharam enRapadi. (it is beyond words).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhAnthAchariar mentions in his munivAhana bhOgam, “vEdhiyar thAm viriththuraikkum viLaivukkellAm vidhaiyagum idhu enRu viLambinOmE” (~we are saying that this (amalanAdhipirAn of thiruppANAzhvAr) is the seed for the detailed scriptures of vEdhas).

Since he provided prabandham in noble/proper thamizh and removed the troubles of devotees that came due to their svAthanthriyam (feeling independent from perumAn), and let us join with emperumAn, all of which are done by Acharyan, here pAN perumAL is the AchAryan.

Since he is an AchAryan, emperumAnAr is wearning this AzhvAr’s divine feet as a lotus flower in his head.

(Heard in srI. u.vE. vELukkudi krishNan swAmi’s upanyAsam)

emperumAnAr though has taken sanyAsam, has got his nephew ANdAn, has got a sister (ANdAL), has got a (abhimAna) son (piLLAn), etc. (the difference here is they are related to bhagavath bhAgavath kainkaryam).  Now emperumAnAr as a sanyAsi is also wearing flowers in his head that is the lotus feet of thiruppANAzhvAr!

• – – – – – – –

Translation: raghurAm srInivAsa dasan

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