SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction (given by maNavALa mAmunigaL)
When they saw amudhanAr become joyous saying ‘irAmAnusanaip porundhinamE’ in the previous pAsuram, they said, ‘when we also try to get this one (emperumAnAr), we realize that we are not having the noble qualities like you’; amudhanAr replies that for those who reach emperumAnAr, they would acquire such qualities naturally.
Introduction (given by piLLailOkam jIyar)
When they saw amudhanAr become joyous saying ‘irAmAnusanaip porundhinamE’ in the previous pAsuram, they said, ‘when we also try to get this one (emperumAnAr), we realize that we are not having the noble qualities like you’; amudhanAr replies that for those who reach emperumAnAr, they would acquire such qualities naturally.
porundhiya thEsum poRaiyum thiRalum pugazhum nalla
thirundhiya gyAnamum selvamum sErum seRu kaliyAl
varundhiya gyAlaththai vaNmaiyinAl vandheduththaLiththa
arundhavan engaL irAmAnusanai adaibavarkkE 32
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Word by word meaning (given by maNavALa mAmunigaL)
seRu – the prevailing
kaliyAl – defects of kali yugam [4th in the yuga cycle of sath, thrEthA, dhvApara and kali]; due to that,
varundhiya – being miserable
gyAlaththai – that is this earth;
without any prayer/request from our side,
vaNmaiyinAl vandhu – (he) came just due to his generosity, and
eduththu – lifted the downtrodden
aLiththa – and protected us (from the samsAram)
arum – since he (emperumAnAr) is the head of prapannas,
as said in ‘thasmAnnyAsa mEshAmthapasAm athirikthamAhu:’, being very rare among the types of asceticisms (thapas), that is,
thavan – SaraNAgathy, he (emperumAnAr) having that asceticism (thapas)
engaL irAmAnusanai – that is emperumAnAr, who gave himself fully to us (so ‘our’ emperumAnAr);
adaibavarkku – for those who reach him, (will be reached by)
porundhiya thEsum – splendor that is according to the true nature of beings (that is, being a devotee), (which is made possible by)
poRaiyum – patience and calmness in the face of troubles and happiness, (which is made possible by)
thiRalum – control of senses which helps in winning others (for sampradhAyam)
pugazhum – by state of good virtues, fame,
nalla – having the knowledge of truth, ways, and goal, and due to understanding its true nature, it is being distinct,
thirundhiya gyAnamum – that is, the knowledge; knowledge which is gained by way of learning from and as per the words of the preceptors;
selvamum – wealth that is devotion, which is the result of such knowledge; like the SlOka ‘rathir mathi’, etc., where for those who get the glance of pirAtti that wealth would come by itself, to them (who reached emperumAnAr) without asking for anything,
sErum – the aforementioned would come to them.
vyAkyAnam
seRu kaliyAl varundhiya gyAlaththai – (Here, a lot are quoted about how things would deteriorate in kali yugam; and how there would be suffering due to not gaining the true knowledge etc.) – in such ways the kali yugam that is prevailing; due to which it is miserable; that is, about the sentient who live in this world, the world that gives ill knowledge;
vaNmaiyinAl (vandhu) – As said in ‘dhurlabhO mAnushO dhEhOdhEhinAm kshaNabhangura: | thathrApi dhurlabhammannyE vaikuNtapriya dharSanam ||’ (it is very rare to be born as a human being, even rarer to be born without blemishes in the body, and rarest is to be a prapannan wishing to reach SrIvaikuNtam), due to lack of true knowledge while we do not have any consideration/asking for it, he (emperumAnAr) came here by his magnanimity due to his intolerance when seeing the suffering of others; came from paramapadham as a krupAmAthra prasannAchArya; this is as said in ‘puNyAmbOjavikAsAya pApadhvAnthakshayAyacha | SrImAn AvirabhUthbhUmau rAmAnuja dhivAkara:’ (for the knowledge of jeevAthmAs to flourish, for the effects of our evil deeds to be destroyed, the one having the wealth of SrIvaishNavam, appeared in this world, that is the sun rAmAnujar). Like it is said in ‘veRidhE aruL seyvar [thiruvAimozhi – 8.7.8]’ (without any means from us, He would grace us happily), emperumAnAr divined his appearing here without any request/prayer from us.
Divine incarnation of emperumAnAr
eduththu aLiththa – As said in ‘sAkshAn nArAyaNO dhEva: kruthvAmarthyamayeem thanUm | magnAn udhdharathE lOkAn kAruNyAch chAsthra pANinA’ (~ like nArAyaNan himself, he himself took up a human body, to uplift those who are immersed born in this world, using the SAsthram in his hands, by his kindness), emperumAnAr incarnated without anyone asking, to uplift everyone from the immersion of worldly affairs, and gave knowledge, SrIvaikuNtam, etc., and so protected everyone;
aLiththa – thirukkOshtiyUr nambi after putting emperumAnAr through many conditions, gave the meanings of charama SlOkam, which emperumAnAr gave to everyone interested; and in the presence of SrIranga nAchchiyAr, he performed prapaththi to azhagiya maNavALan emperumAn (for us), and in such ways emperumAnAr protected everyone, is well known.
arum thavan – (emperumAnAr having strength of thapas which is..) as said in ‘thasmAn nyAsamEshAm thapasAm athirikthamAhu:’ (~ the best of thapas is nyAsam (SaraNAgathy)); and as said in ‘sath karma nirathASSudhdhAssAmkya yOgavithasthadhA | nArhanthi charaNasthasya kalAmkOtithameemapi | yadhyEna kAma kAmEna nasAdhyam sAdhanAntharai: | mumukshUNayayath sAkyairnayOgEna cha bhakthidha: || thEnathEnabhyathE thath thath nyAsEnaiva mAhAmunE’ (~ Those who do their karmas with faith, having clean thought, speech, and actions, those who are in the path of knowledge about AthmA – even such people are not able to easily reach the divine feet of emperumAn; they think that what we wish for is not going to be reached; they do SaraNAgathi to be able to reach emperumAn), SaraNAgathi is the best among thapas, and it is hard to do for those who are used to doing something with their own efforts as the means, and ‘prapathEranyan namE kalpakOti sahasrENApi sAdhanamstheethimanvAna: [gadhya thrayam]’ (even if several thousands of years go, I would only resort to prapaththi) by which he (emperumAnAr) ascertained about it; he having such thapas in the form of SaraNAgathi;
engaL – our svAmi; he who gave himself fully to us; protecting of the world was just a front, his intention to come here is to take and give himself to us!
Or, emperumAn saying ‘vinASAyachadhuskruthAm’ in plural and decimated many enemies, but in every incarnation it is the hiraNyan, kamsan, etc., who were the main ones to be killed; likewise, even though emperumAnAr incarnated to uplift everyone in the world, amudhanAr’s thinking is that he incarnated for uplifting him only;
adaibavarkkE – to those who surrendered to
irAmAnusanai – such emperumAnAr, (through pancha samskAram); it is as said in ‘kshEmassa Eva hi yatheendhra bhavachchrithAnAm [yathirAja vimSathi – 18]’ (prosperity is the reaching of emperumAnAr’s divine feet),
(after surrendering to emperumAnAr, following will come to them)
porundhiya thEsum – smartness as per the true nature, by which to win over others;
emperumAnAr won over by way of debates etc., the mAyAvAdhis at sarasvathee bhaNdAram, the bhauththas at thirunArAyaNapuram, yAdhava prakAsan, yagya mUrththy and similar others; our smartness would be similar to that.
porundhiya – would reach us; that would be as in line with our true nature;
poRaiyum – how much ever sorrows or happiness come our way, we won’t sulk or rejoice; as said in ‘vipadhi dhairyam athAbhudhayE kshamA’ (boldness during times of danger, is the character of bearing/patience), such character;
thiRalum – in the matters related to emperumAn, devotees, and AchAryas, as said in ‘aham sarvam karishyAmi’ (I shall do all kinds of services), having the mental strength to do and complete all sorts of services to them;
pugazhum – qualities of controlling inner and outer senses; (due to such qualities), reputation/fame in all directions;
nalla thirundhiya gyAnamum –
‘gyAnam’ is present in all sentient, which is the knowledge of what is good and bad in this and the other world, and what would give those things; on the other hand,
‘nalla gyAnam’ is surrendering to AchAryan, by staying in guru’s place, doing all kinds of services to him to make the AchAryan happy, and getting the inner knowledge about truth, ways, and goals (that is, doing service to devotees is the goal);
‘thirundhiya’ gyAnam – as said in ‘thadh vidhdhi praNipAthEna pari praSNEna sEvayA, upadhEkshanthi thE gyAnam gyAninas thathva dharSina: [SrI bhagavath gIthA]’ (~submissively approach an AchArya, and render service to him with humility and ask him questions submissively; the AchArya will teach that knowledge as he has understood the real truth (that is bhagavAn)), and ‘maithrEya: paripaprachha praNipadhyAbhivAdhyacha’ (~ maithrEyar keeps being around the guru and repeatedly asks for clarifications and gains knowledge), and ‘Etha gyAnamithi prOktham’, and ‘seyal nanRAgath thiruththip paNi koLvAn [kaNNinuN chiruththAmbu – 10]’ (by his (nammAzhvAr‘s) deeds he reformed through strong instructions and engaged them in service),
by the blessing of AchAryan by whose instructions and corrections we get the true and clarified knowledge (in alignment with the teachings of the preceptors);
selvamum – as said in ‘sAhi Sreer amruthAsathAm’, that is the wealth of brahma gyAnam (knowing of emperumAn), and the wealth of kainkaryam as said in ‘lakshmaNO lakshmi sampanna:’ (iLaiyAzhvAr who got the wealth (of kainkaryam); and as said in ‘nalla padhaththAl mania vAzhvar koNda peNdir makkaL [thiruvAimozhi – 8.10.11]’ (~ with the family as a family would get to live with the greatness including subservience to Him), the wealth here that is suitable for doing services here;
Thus, all the above will come competing with each other and reach (those who surrender their every thing to emperumAnAr).
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
thiral -> poRai -> porundhia thEsu : Having the smartness to control the senses gives rise to mind that is neutral to sorrows and happiness, which leads to suitable smartness;
selvamum sErum – Devotion that is the result of true knowledge, is said as the wealth. poigai AzhvAr too said, ‘dhanamAya thAnE kai kUdum [mudhal thiruvanthAdhi -43]’ (~ such wealth would be in reach automatically).
One does not have to search for the qualities; for those who have surrendered to emperumAnAr those things would be in reach automatically.
gyAlaththai vandhu eduththu aLiththa – Other incarnations (emperumAn’s) had to be prayed and begged for by the dhEvas, but emperumAnAr’s incarnation here happened due to his kindness and he did not expect any act on our part; other AchAryas uplift us by giving their hand that is true knowledge.
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Translation: raghurAm SrInivAsa dasan
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