SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction (given by maNavALa mAmunigaL)
Since no one turned up even after advising in this way, amudhanAr is in vain about their state. Due to the love that came in him because of emperumAnAr accepting him, he is looking at the worldly people and addressing them: say the divine name of emperumAnAr and you will get all the good.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram, without looking at their presence or absence of qualification, he advised them about the most distinguished means, but they did not involve in it but were having doubt of what the true goal is; rAmAnujar has fully researched and understood the dhivya prabandhams that is full of good words of advice, which is matchless, distinguished, and includes iyal (prose), isai (poetry/songs), nAtakam (combination of iyal, isai; conversational), etc.,; and also he is well versed in the the four vEdhas, and in the unlimited materials of dharma SAsthram; and is worshiped by the noble ones – amudhanAr feels sad that the worldly people went away without learning the divine name rAmAnujar.
sollAr thamizh oru mUnRum surudhigaL nAngum ellai
illA aRa neRi yAvum therindhavan eNNarum seer
nallAr paravum irAmAnusan thirunAmam nambik
kallAr agaladiththOr edhu pERu enRu kAmipparE 44
Listen
Word by word meaning (given by maNavALa mAmunigaL)
agalidaththOr – Those who are in this wide and huge world
kAmippar – love to know
pERu edhu enRu – what is the true goal; (but)
therindhavan – (emperumAnAr) who has researched every bit about,
sol Ar – (the prabandhams that are) brimming with wise words
oru – the matchless ones
mUnRu thamizhum – in thamizh that is of three categories of iyal (prose), isai (poetry/songs), nAtakam (conversational);
surudhikaL nAngum – and abut four vEdhas that are rig, etc.
ellai illA – and about limitless
aRa neRi yAvum – ones in the path of dharma,
seer – (he having) auspicious qualities
eNNarum– which are impossible to completely count;
nallAr – all noble ones
paravum – praise him due to their overflowing love,
irAmAnusan thiru nAmam – being such divine name. emperumAnAr,
kallAr – (the worldly people) are not learning that name and follow
nambi – by having faith in the words I said.
Oh! what is this cruelty of their state, is his thought.
‘eNNarum seer’ can also be taken as adjective for the noble ones.
‘nambi’ – also taken as ‘interested’.
vyAkyAnam
agalidaththOr – This great earth that is called ananthA (huge which cannot be comprehended), and vipulA– the sentient who are living in this earth;
edhu pERu enRu kAmippar – I could not tolerate their loss and so I went past the words of SAsthram that said ‘manthram yathnEna gopayEth’ (protect/nurture the manthram with great efforts (in specific posture/cleanliness, and so on)), and advised the the easiest and which can be recited easily as said in ‘gurOr nAma sadhA japEth’ (recite guru’s divine name at all times (easier to do than nurturing manthrams)) that goes with the true nature of AthmA of enjoying the taste of being subservient up to the devotees, that is the four-syllable divine name; but they, instead of following that, losing their sense, they look here are there for some thing to surrender to, and with that interest they spend their time in waste; Oh! the cruelty of their prArabhdha karmA (effects of sins that have started to influence in this birth) has made them be like this – saying so, amudhanAr is sad for them
But those who teach dull minds would be kind and teach them again so that they would comprehend it; don’t you also have to do that?
As said in ‘yachcha kimchith jagathsarvam dhruSyathE SrUyathEbivA | antharbahiScha thathsarvam vyApya nArAyaNasthitha:’, (~ Whatever small it may be that are heard and seen – emperumAn is present in all of them, is nArAyaNan), and ‘eN perukkannalaththu oN poruL eeRila, vaN pugazh nAraNan thiN kazhal sErE [thiruvAimozhi – 1.2.10]’, where it advised about the divine name through its greatness, he too is talking about this divine name through explaining its greatness :-
sollAr thamizh oru mUnRum – As said in ‘seerth thodai Ayiram [thiruvAimozhi – 1.2.11]’, and ‘SatakOpa vAngmayam [thiruvAimozhi – thaniyan]’ (filled with nammAzhvAr‘s divine words), it is filled with words that are soft/pleasing, and which show the meanings of the truth/existence – that is thiruvAimozhi; ‘oru’ (one/great one/unique) goes with the word previous to it (thamizh) based on ‘kAkAkshi nyAyam’ (literal: sideways look of a crow using its only working eye); that is, in this world and in vEdhas there is nothing equal in greatness to it (thiruvAimozhi);
‘mUnRum’ – the limitless other three thousand prabandhams that can be considered as three supports for thiruvAimozhi; in this way, all the dhivya prabandhams divined by the ten AzhvArs; Or, ‘oru mUnRu’ is about nammAzhvAr’s other prabandhams – thiruviruththam, thiruvAsiriyam, and periya thiruvanthAdhi;
Or, sollAr thamizh oru mUnRu – having great words, unlimited, three types of thamizh based on iyal (prose), isai (poetry/song), and nAtakam (conversational)
surudhigaL nAngum – unlike those that are not referenced, which are temporary, and which depend on some other source, the vEdhas are being as said in ‘‘vAchAvirUpa nithyayA’, that is they have been and will be there forever, not created by anyone, being the ultimate reference, and which cannot be looked through in books but instead as said in ‘svAdhyaya: adhyE thavya:’, (should recite vEdhas regularly) it is being taught by AchAryas, which are repeated and recited and in this way one is able to learn it, and having the names as said in ‘richa: yajU(g)mshi sAmAni thathaiva adharvaNAnicha’, and so being of four categories, that are vEdhas; and,
ellai illA aRa neRi – being the ones that give meanings to such vEdhas, being countless, endless ways of dharma;
yAvum therindhavan – He being ‘vEdha mArga prathishtApana AchArya ubhaya vEdhAnthAcharyar’ (went in the path shown by vEdhas, as AchAryan he established it, and is expert in both the vEdhAnthams (samskrutham, and dhivya prabandhams)), and so he has analyzed all of this word by word;
eNNarum seer – Since emperumAnAr is an incarnation of bhagavAn (pArthasArathy), as said for emperumAn in ‘sankyAthum naivasakyanthE guNA:’ he is also being of infinite number of auspicious qualities, and as said in ‘nathasya eeSEkaSchana, thasya nAma mahadhyaSa:’, (there is no controller of Him, no one greater than Him, his greatness cannot be reduced) – even if emperumAn‘s greatness could somehow be limited, emperumAnAr’s greatness cannot be limited, you see!
Or, ‘eNNarum seer’ is – adjective for the word ‘nallOr’. Then, as said in yathirAja vimSathi ‘vAchAmagOchara mahAguNa dhEsikAgrya kUrAdhinAtha’, that is, it is about those whose auspicious qualities cannot be counted, those like kUraththAzhvAn, piLLAn, embAr, and more.
nallAr paravum irAmAnusan
nallAr paravum – As noble ones said, as in ‘jayathi sakala vidhyA vAhinee janma saila’,(emperumAnAr wins everyone, gives us all the education the world) etc., and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)), etc., and ‘vAzhi ethirAsan´ (long live emperumAnAr), etc., those noble ones also praise him as the outlet of their love for him –
irAmAnusan thirunAmam – such divine name of emperumAnAr; this divine name called ‘rAmAnusan’ –
nambik kallAr – the worldly ones went away without understanding his greatness, or having faith, and reciting the manthram that is his divine name of four syllables; even though mahArAjar (sugreevan) is a monkey, after proving to him (His strength and ability by arrows through the trees, etc), he gained faith in emperumAn; but these who are born as humans who can distinguish between truth and non-truth, even after I showed them the proof about emperumAnAr taking me up, they went away without having faith; oh what cruel is their misfortune! , saying so, amudhanAr is sad for them.
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
sollAr thamizh oru mUnRum – Since it is mother tongue, and since it is the kind thamizh from AzhvArs, the three categories of thamizh is being mentioned before the four categories of samskrithm. thirumangai AzhAr too said ‘senthiRaththa thamizhOsai vada sol Agi [thirunedunthANdakam – 4]’, mentioning thamizh first.
isai thamizh – thiruvAmozhi that is said as ‘paNNAr pAdal [thiruvAimozhi – 10.7.5]’, periya thirumozhi, etc.
iyal thamizh – poigai AzhvAr’s anthAdhi, etc.
nAtaka thamizh – which are in the form of conversation, like thiruppAvai, etc.
thiru nAmam nambik kallAr – Education is learning of the divine name. nammAzhvAr too said, ‘thirunAmach chol kaRRanamE [thiruviruththam – 64]’, and thoNdaradippodi AzhvAr said ‘nin nAmam kaRRa Avalippu [thirumAlai – 1]’.
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Translation: raghurAm SrInivAsa dasan
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