SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
Introduction (given by piLLailOkam jIyar)
“You praised his qualities saying ‘guNam thigazh koNdal’, what is the nature of the glory of his qualities?’ – to those who asked this, amudhanAr replies – I am a complete sinner, and am drowned in the sea of material life, and emperumAnAr without my knowing to ask for anything, by his high grace only came himself to me and corrected me such that I became his servant – after that – emperumAnAr towards whom parAnkusa, parakAla, nAtha, yAmunAr, and others are having special love, and is having the great thapas of SaraNAgathi after having given gadhya thrayam at the divine feet of periya perumAL for the upliftment of all the sentient, such emperumAnAr’s divine qualities cover all eight directions of the earth, and are completely bright and are seen everywhere in there.
kozhundhu vittOdip padarum venkOL vinaiyAl nirayaththu
azhundhiyittEnai vandhu AtkoNda pinnum – arumunivar
thozhum thavaththOn em irAmAnusan than/thol pugazh sudar mikku
ezhundhadhu aththAl nal athisayam kaNdadhu iru nilamE 61
Word by word meaning (given by maNavALa mAmunigaL)
aru – As said by ‘sa mahAthmA sudhurlabha:’ they are very rare for emperumAn too to get;
munivar – as said in ‘vAsudhEvas sarvam’, they think all the time “He is everything for us”
thozhum – emperumAnAr is such that the aforementioned people would come and worship at his divine feet
thavaththOn – emperumAnAr having the thapas that is SaraNAgathi
em – our svAmi
irAmAnusan than – emperumAnAr’s
pugazh – auspicious qualities
kozhundhu vittu – flourishes more and more
Odi – at fast rate
padarum – and is present in the full wide area;
Now, due to
vem – cruel/inauspicious
kOL – and strong (prabalam)
vinaiyAl – karmas,
azhundhiyittEnai – I have drowned
nirayaththu – in the samsAram that is full of sorrows
which is as said in ‘maRRa narakam’, being the opposite of the greatly enjoyed place (SrIvaikuNtam);
vandhu – coming to the place where I was in such state
AL koNda pinnum – (he) got me to be subservient to him; after that
sudar mikku – without ending/diminishing, with the unbounded brightness due to accepting me,
ezhundhadhu – that brightness became more prominent, and is looking for whether there are more like this whom can be accepted;
aththAl – because of that,
irunilam – the big earth
nal athisayam kaNdadhu – saw the great wonder.
Or, for rAmAnusan than pugazh sudar mikku ezhundhadhu – even after taking me who is a sinner, as servant, his glory is not diminishing and not only that, it is flourishing and appeared with unsurpassed brightness. In that case, ezhundhu – appeared.
When recited as irAmAnusan thol pugazh – thol -> thonmai -> from ancient times -> since it has been present from ancient times, the auspicious qualities, they are being according to true nature, and ancient/staying – such qualities are flourishing this way;
kozhundhu vittu -> the karmas are present and flourishing .
vemmai – terrible/cruel; kOL – midukku – strength.
aru munivar thozhum thavaththOn – aru – ‘sa mahAthmA su dhurlabha:’ – said gIthAchAryan because he thought “Alas! nammAzhvAr incarnated only after the completion of my incarnation, and so could not get the dharSan of him during my time!”, periyavAchchAn piLLai divines the meaning for this phrase from SrI bhagavath gIthA, so ‘aru’ refers to nammAzhvAr who was hard for Him to get/see.
munivar – As ‘vAsudhEvas sarvam’, and, ‘uNNum sORu, parugu neer, thinnum veRRilaiyum ellAm kaNNan emperumAn [thiruvAimozhi]’, these are the meanings he was thinking in meditation for sixteen years, which he revealed as dhivya prabandham. periyavAchchAn piLLai divined this meaning as well. In this way the completely rare to get nammAzhvAr, and those who got his grace, that is, nAthamunigaL and AlavandhAr, were worshiping the ‘bhavishyadhAchArya vigraham’, and were meditating upon his divine incarnation, and were living taking a lot of efforts, so amudhanAr is calling them together as “munivar”.
thozhum – As said in ‘pUrvE mUrdhnAnvayam upagathAkEsikA mukthimApthA:’, they are of the faith that he (emperumAnAr) only is the udhdhArakar (who can lift us up from this material world); emperumAnAr is such;
thavaththOn – he follows the path of SaraNAgathi, who is as praised in ‘thasmAnyAsamEshAm thapasAmathirikthamAhu:’;
jeeyar also divined this meaning about emperumAnAr in ‘kAlathrayEpi karaNAthrya nirmithAthi pApakriyasya SaraNam bhagavath kshamaiva – sAchathvayaiva kamalA ramaNErthithAya kshEmassa Evahi yathIndhra bhavchchrithAnAm’ [yathirAja vimSathi].
em irAmAnusa than – our lord that is emperumAnAr – his –
pugazh – auspicious qualities;
when recited as ‘irAmAnusan thol pugazh’ – it is about the eternal, natural, auspicious qualities.
such auspicious qualities;
kozhundhu vittOdip padarum venkOL vinaiyAl nirayaththu azhundhiyittEnai – That which flourishes more and more, and quickly, spanning the world, and as said in ‘dhurAchAra:’, is in the form of doing what should not be done, and not doing what should be done, and so is the target of punishment by emperumAn as said in ‘kshipAmi’, and ‘nakshamAmi’, and
as said in ‘yath brahma kalpa niyuthAnubhavEbhyA nASyam’, those bad deeds could not be rectified by experiencing its effects or by doing amends – due to such strong bad karma, I am drowned in this material world and where I cannot find the shore, such world that is of endless sorrows and which is said as ‘maRRa narakam’, that is the opposite of the great happiness of the higher world (SrIvaikuNtam); vemmai – terrible/cruel; kOL – midukku – strength.
vandhAtkoNda pinnum – at the time when I did not know to ask that I should be saved, emperumAnAr due to his voluntary grace, from SrIvaikuNtam, came down searching for me to the place I was in, and without discarding me seeing my lack of knowledge, got me as his servant; after that – only after getting (the lowly) me –
sudar mikkezhundhadhu – Not getting satiated with just that, due to accepting me and saving me, it got unbounded glory and grew further; it grew looking for similar people who could be accepted; like how after surrendering to emperumAnAr, amudhanAr’s state changed, after the glory of emperumAnAr came and accepted amudhanAr, they flourished further and further;
aththAl nal athisayam kaNdadhu iru nilamE – Due to the uprising of his auspicious qualities after accepting me who am a complete sinner, as said in ‘vasundharA puNyavathee’, the earth felt relieved that its load (of bad) would reduce.
iru nilam – in the world that is so wide; irumai – greatness; Or, iru nilam – in this earth that is very wide;
aththAl nal athisayam kaNdadhu – This can also be explained as – only after gracing the sinners like me did emperumAnAr’s auspicious qualities grew with boundless glory, so, due to that uprising, its wonder was seen by everyone in the world;
It can be read together as – ‘sudar mikku ezhundhadhu – kozhundhu vittu Odip padarum – and the meaning can be said as – those uprising auspicious qualities after accepting me, got the disease/wanting of wishing to save more and more people like me if they are present in this world, and so grew more and more and spanned and covered the whole world in all directions.
This is the nature of the glory of auspicious qualities of emperumAnAr – is the thought here.
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
kozhundhu vittu … venkOL vinaiyAl – If one tries to do one sin, then it would flourish more and more and quickly keep spreading. Such sins are strong; they were not removable even till now by emperumAn;
nirayaththu azhundhiyittEnai vandhAtkoNda pinnum – nirayam -> hell; here, it is this samsAram (material world/life).
The sorrows given by servants of yama in hell is limited – once the sins are exhausted that sorrow would stop. But living in this material world due to our eternal karmas can be never ending sorrows. amudhanAr says he has drowned in such hell; even emperumAn is not able to lend his long arm to pull him out of it, it seems. Even in that state emperumAnAr came and pulled him out and accepted him.
It is to be relished to see the beautiful way in which amudhanAr has portrayed the divine auspicious qualities of emperumAnAr – Since he came to the place of drowning, his vAthsalaym is seen; since he came without request, his svAmithvam is seen; by accepting him as servant, his Sauseelyam, and by his coming directly himself, his saulabhyam are seen; since he came knowing me who was drowned, his knowledge (gyAnam), and since he pulled me and saved me and kept as his servant, his completeness (pUrthi) of qualities are seen; saying ‘em irAmAnusan’, shows the connection/goal – and thus gives us enjoyment to see these qualities shown.
aru munivar thozhum thavaththOn em irAmAnusan – noble ones come and surrender to emperumAnAr; So saving me was not because he did not have anyone, it is only due to his own goodness;
There is similarity in how AzhvAr said that thiruvEkatamudaiyAn saved him and is standing there looking for more such people to save, in pAsuram – ‘sOdhiyAgi ella ulagum thozhum.. [thiruvAimozhi – 3.3.5]’.
Also a similarity in where he says ‘neesanEn niRaivu onRum ilEn, en kaN pAsam vaiththa param sudar sOdhikkE [thiruvAimozhi – 3.3.4]’.
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