rAmAnusa nURRanthAdhi – 67

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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Introduction (given by maNavALa mAmunigaL)

In previous pAsurams amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham. In this pAsuram – if emperumAnAr had not protected us by commanding with his teachings that the faculties/senses of the body which are for surrendering to emperumAn should not transgress – then who could have been the protector of this AthmA – so thinks amudhanAr to himself and is joyful.

Introduction (given by piLLailOkam jIyar)

In the previous two pAsurams, amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham,

and in this pAsuram – when you were without distinction from non-sentient (during the time of annihilated state of worlds), where you were unable to enjoy anything or get mOksham, He made you to be eligible to reach the destiny, after the time of annihilation you were given hands, legs, etc.; so do not transgress from the intended use of those senses, surrender to sarvESvaran, and get the destiny –

if emperumAnAr had not protected us by this advice looking at the samsAri (people involved in worldly matters) who are being servants of their bodily senses, then who could have been the protector of the sentient  – saying so, amudhanAr becomes happy thinking about the greatest help of emperumAnAr.

charaNam adaindha dharumanukkA paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNaga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl  araN Ar maRRu iv AruyirkkE     –    67


Word by word meaning (given by maNavALa mAmunigaL)

charaNam adaindha – he who did not say ‘na namEyam’ (rAvaNan saying even his dead body won’t fall on perumAL’s feet), using the faculties of the body that He Himself gave, but surrendered to Him,
dharumanukkA – for such dharmaputhran (yudhishtiran),
paNdu – during the time long ago,

those who troubled His devotees, and saying ‘would not worship Him’,
nURRuvarai – that is, dhuryOdhanan, all the hundred (kauravas)
maraNam adaiviththa – (krishNan)  made them get death
mAyavan – such sarvESvaran who possesses astonishing powers;

angu – during the time (of AthmAs) transgressing using the senses of the body
umakku anRu – (advised) that these are not for serving yourselves,
thannai vaNanga vaiththa – (He) gave, as equipment for surrendering to Him,
karaNam ivai – these senses of the body;
enRu – in this way using positive and negative aspects of it, emperumAnAr showed clearly the use of senses as not for using them other than for emperumAn;
iraAmAnusan – (if) emperumAnAr,
amaiththilanEl – had not created
araN – protection
uyirgatku – for the AthmAs, (by so advising)
araN Ar –  who would be the protector
iv Aruyirkku – for this AthmA.

Implied that there is no one else.

Can also read together as ‘mAyavan thannai vaNanga vaiththa’ ((senses are kept for) worshiping emperumAn).


charaNam adaindha dharumanukkA – unlike rAvaNan who did not agree even when periya pirAttiyAr who is said as ‘rAgavathvE abhavath seethA’ (periya pirAttiyAr who incarnates along with emperumAn each time, incarnated as seethA with rAghavan), herself, had, directly, one-on-one, advised him ‘vidhithas sahi dharmagya: SaraNAgatha vathsala: thEna maithree bhavathuthE yadhi jeevithumichchaSi’ (It is well known that rAman knows dharmam (kindness) very well; (He is the) protector of those who surrender to him; go and identify yourself as his friend and hold his hands – if you wish to continue living), and unlike saying ‘na namEyam’,

dharmaputhran and other pANdavas surrendered krishNAn as said in ‘dhraupadhyA sahidhas sarvE namaSchakrur janArdhdhanam’, (along with dhraupadhI they prostrated before kaNNan emperumAn) and, ‘krishNaSrya: krishNa bAlA: krishNA nAthAScha pANdavA:’ (pANdavas who surrendered to krishNan, considered krishNan only as their strength, krishNan only as their lord);

for them –

paNdu nURRuvarai since dhvApara yugam was much earlier to him, amudhanAr is saying paNdu’old times.

During such old time, in mAhAbhAratham, those who were referred to by count as ‘the hundred’, the kaurvavas starting from dhuryOdhanan. All of them –

maraNam adaiviththa – as said in ‘mayaivaidhE nihathA: pUrvamEva nimiththa mAthram bhavasavyasAchin [SrI bhagavath gIthA](They were killed by me only; you can be just a weapon (I have already killed their strength)),  ‘kAlOsmi lOka kshaya kruth pravruththa: [SrI bhagavath gIthA](krishNan saying during giving viSvarUpa dharSanam to arjunan) I am Time, I kill everyone in this world),

krishNan got them death; that is, got the kauravas killed;

mAyavan – making day as night, dropping the vow of “won’t touch weapon”  and taking weapon, stopping arjunan who wanted to avoid war, advised him in many ways , and made him say ‘karishyE vachanam thava’ (I will do as you say) , without minding His greatness, being happy for his devotees, for all of the world to witness He performed lowly acts as charioteer, etc., – having such surprising acts – krishNan;

thannai vaNanga vaiththa karaNam ivai – As said in ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhitham – pUrvamEva kruthA brahman hastha pAdhAdhi samyuthA’ (~ after annihilation at the start of creation, long ago, emperumAn created sentient with arms, legs, etc.,), and ‘jihvE keerththaya kESavam, muraribum chEthO bhaja, SrIdharam pANithvandhva samarchchaya, achyutha kadhAm SrOthra dhvaya thvam SruNu – krushNam lOkaya lOchana dhvaya, harE: gachchAngri yugmAlayam, jigra grANa mukundha pAdha thuLaSeem, mUrdhdhan namAdhOkShajam” , (Oh tongue! sing about kEsavan;  Oh mind! worship murAri that is krishNan;  Oh arms! pay homage to SrIdharan; Oh the two ears! always hear the stories of achyuthan; Oh the two eyes! always see kaNNan;  Oh the two legs! walk only to Hari’s temple; oh nose!  smell only the thiruththuzhAy from kaNNan’s divine feet;  oh head! use of having head is to prostrate upon kaNNan’s divine feet ),

the senses of the body created by sarvESvaran for serving His divine feet.

umakku anRu enRu – in this way using the faculties/senses of the body given for liberating from the material world, like misusing the float given for crossing the river to instead go with the flood, they toil based on directions of their body (Akkai vazhi uzhanRu), and take it upon themselves to go for some remedies or the other (yAdhAnum paRRi neengum viratham) – emperumAnAr addressing such people: umakku anRu enRu – (emperumAnAr told that these senses of the body are) not meant for you to use for involving in this material world;

irAmAnusan – this emperumAnAr

uyirgatku –  it is not meaningful to advice to the non-sentient!  These AthmAs are having the life/breathing,  and so not able to tolerate their degradation, due to his ultimate kindness, addressing the sentient, he says that the senses of your body are not for you to use for yourself;

araN angu amaiththilanEl – in that place (where they used their senses for themselves), he advised based on the nature/temperament of individuals who were disillusioned about the separation of body and AthmA, and by writing text through SrI bAshyam, etc., and for their mind to fully get it he established that through his disciples, through positive (senses are for service to Him), and negative (senses are not for you) ways – if emperumAnAr had not preached this –


iv Ar uyirkku – As said in ‘Evam samsruthi chakrasthE bhrAmyamANEsva karmabhi:’  (like the wheel the sentient would go in cycles in this material world due to their karmas),  for the AthmAs who are drowning in the sea that is material world;  (if emperumAnAr had not saved them by advice etc.,)

araN Ar – is there any other protection?   As said in ‘kShEmassa Evahi yatheendhra bhavachrithAnAm [yathirAja vimSathi]’ (we prayed for emperumAn’s kindness, and you got that from Him for us, that is our wellness), and ‘dhathE rangee nijam abibatham dhESikA dhESAkAngkShee’ (whoever Is having love for SrIvaikuNtam, for all of them emperumAnAr got that from the divine feet of SrI ranganAthan) – it is established that only your divine self is the protector.

It is but said, ‘na chEth rAmAnujEth yEshA chathurA chathurAkshari | kAmavasthAm prapadhyanthE janthavO hantha mAdhrusa: [varavaramuni mukthakam – 5 / uththara dhinacharyA – 20]’

(Oh! If there was no ‘rAmAnujA’ the most prudent four lettered manthra, what (terrible) state would worms like me would have ended up in!).

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

dharumanukkA –  referring to dharman represents other pANdavas and dhraupadhI as well.

Killing the hundred kauravas for dharuman shows His partiality towards His devotees.

vaiththa karaNam – since sentient were being like non-sentient at the time of annihilation, amudhanAr uses the word ‘vaiththa’ (placed/created), instead of ‘koduththa’ (gave) faculties/senses of the body, (because it is not possible to take it at that time, and also it is not to be given and forgotten but would be taken back during next annihilation, and also to show that the faculties/senses still belong to Him).

umakku anRu –  they were not placed on you as your properties.

enRu irAmAnusan … Aruyirkku – enRu -> in those ways – emperumAnAr advised. It is not acceptable to use the senses for own purpose; pANdavas who understood this truth did not perform any act as the means; they stood as servants by controlling their faculties/senses (surrendering in the form of not attempting any acts to protect themselves); whereas the kauravas who for their own benefits had used their senses and they died away – showing this as one of the examples, emperumAnAr created protection for the AthmAs.

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