rAmAnusa nURRanthAdhi – 75

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

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Introduction (given by maNavALa mAmunigaL)

Seeing amudhanAr becoming happy about his qualities, emperumAnAr says – it is only till you see the distinguished greatness of emperumAn; as you see that you would change your position and involve in that; amudhanAr replies – even if emperumAn appears with His beauty and say “I would not let you go”, it is your (emperumAnAr’s) qualities that would come and swarm me and attract me.

Introduction (given by piLLailOkam jIyar)

emperumAnAr listened about amudhanAr’s happiness due to enjoying the nature of emperumAnAr’s qualities, and he asks – you said all these due to your current faith; but if you get involved in the matter of emperumAn and see the distinguished greatness in there, and know its taste, then would this love stay as is; amudhanAr replies –  even if sarvESvaran with His divine conch, disc, and with decoration wearing all his five weapons, came searching to my place and showed His greatness to the hilt, and stand in front of me saying ‘I am not going to leave you’ – without involving in that greatness, it is your auspicious qualities that would over flow and surround me and stand attracting me and make me be involved in you.

seyththalaich changam sezhu muththam eenum thiruvarangar
kaiththalaththu Azhiyum sankamum Endhi nankaN mukappE
moyththalaiththu unnai vidEn enRu irukkilum nin pugazhE
moyththalaikkum vandhu irAmAnusA ennai muRRum ninRE     –   75


Word by word meaning (given by maNavALa mAmunigaL)

seyththalai – Along the sides of fields
chankam – conchs
eenum – give birth to
sezhu muththam – beautiful pearls ;
arangar – periya perumAL who lives in such divine place – kOyil,
thiruk kaiththalaththu – As said in ‘kaiyinAr suri sanaku analAzhiyar [amalanAdhipirAn – 7](~emperumAn holding beautiful conch and bright disc), in the divine hands, which are having beauty even when empty, which itself requires doing ‘Alaththi´ (to remove bad casting of eyes),
(does periya perumAL hold disc and conch? thiruppANAzhvAr in amalanAdhipirAn sang like that too as mentioned above),
Endhi – holding
Azhiyum – beautiful disc (beautiful to devotees, dangerous to their enemies)
sankamum – and conch
nam kaN mukappE – in front of my (our) eyes, and
moyththu – appear visible,
alaiththu – and using his loveliness and such characteristics, try to make my mind split in the state about your highness,
unnai vidEn enRu – and has promised himself that – ‘I shall not leave you’
irukkilum – and stays put in one place like a tree; even then,
pugazhE – auspicious qualities
nin – of your highness
vandhu – would come
muRRum – everywhere
ninRu ennai – stand surrounding me fully,
moyththu – each quality of yours would come competing to show its greatness (aham ahamikayA),
alaikkum – and attract me.

So the thought is that even if greatness of emperumAn is seen, should not shift to that.

moiththu – come in groups
aliththu – pushing me around not allowing to stand in one place;

When some recite as ‘meyth thalaththu’ ­– in real place/state; that is, being truly in the state of ‘I won’t let you go’.   Unlike rainbow, etc., which appear to be true; being really true; that is, coming right in front of my eyes and saying ‘Truly I won’t let you go (away from me)’.


seyththalaich chankam – As said in ‘sUzh punal arangam [thirumAlai – 38] (arangam surrounded by river kAvEri), and, ‘bhUkee kaNda dhvayasa sarasasnigdha neerOpakaNdAm’ (~ place surrounded by water)due to abundant water of divine kAvEri river, if water flows in to all the paddies and gardens in every place surrounding the kOyil, on the sides of those paddies conchs that came with the water would be shored; such kind of conchs;

sezhu muththam eenum – giving birth to beautiful pearls; since those conchs came in the flow of abundant water, their nature is to give birth to beautiful pearls!

Since amudhanAr always enjoyed this greatness, he describes the city based on that itself, you see!

thiruvarangar – periya perumAL who is the controller/owner of such a place of rangam.

kaiththalaththu Azhiyum sankamum Endhi – As said in ‘sankodu chakkaram Endhum thadak kaiyan [thiruppAvai – 14]’ (~One having big/beautiful hands which/who holds conch and disc), and ‘kaiyinAr surisankanalAzhiyar [amalanAdhipirAn – 7] (Holding conch and bright/fiery disc well set in His hands)’, if for the empty beautiful hands itself we would have to do Alaththi (to remove the casting of bad eyes), it is beyond words to say about the togetherness of Him holding thiruvAzhi AzhvAn (divine disc), and SrI pAnchajanyam (divine conch); those divine hands and those divine weapons match each other in beauty – they adding beauty to that hand and vice versa;

In this way, with beautiful disc and conch, and looking beautiful to the eyes, and

en kaN mugappE – appear in front of my eyes

periyaperumal-art-2thiruvarangar surrounded by the beautiful river kAvEri

moyththalaiththu –  and make my mind split from steadfastness towards your highness, and making me not stay in one place.  When recited as ‘meyththalaththu’, in real place/state, that is, being in the true state of not letting me go away. Unlike the falsity of rainbow etc., being true only in outward appearance, He being really truthful.

unnai vidEn enRu irukkilum – and has promised Himself that – ‘I shall not leave you’ and stays put in one place like a tree; even then;

irAmAnusA – Oh! emperumAnAr!
nin pugazhE – It is only your auspicious qualities, which are as said in ‘Eyntha perum keerththi [thiruvAimozhi thaniyan](emperumAnAr who has got the most fitting glorious qualities),

vandhu – ennai muRRum ninRu – moyththalaikkum – Would come searching for me to my place, stand fully surrounding me everywhere without giving any place to others (emperumAn), and not let me be immersed in the greatness of emperumAn;  ahamahamikayA (qualities competing with each other, saying, me first, me in the front), they show your own greatness to me and attract me; that is, even if seeing the greatness of emperumAn, should not shift to that, is the thought;

It is said too, ‘gachchathA mAthula kulam bharathEna thadhA anaka: – SathrugnO nithya SathrugnO neetha: preethi puraskrutha:”, (~bharathAzhvan starts at that time itself (based on auspiciousness of the day for bharathAzhvAn’s birth star) for his maternal uncle’s place, and SathrugnAzhvAn goes behind him pulled along by devotion towards bharathAzhvAn (as if it is his own uncle’s house, without need to check for auspiciousness of the day for Sathrugnan, because wherever bharathAzhAn is, it is the place where SathrugnAzhvAn is); and

sulabham sva gurum thyakthvA dhurlabham ya upAsathE  – hastha stham udhagam thyakthvA kanasthamabhivAnchathi” (leaving the guru who is available at hand and looking for god to meditate upon, is like dropping the water at hand and looking at the sky for rain) .

aruLALap perumAL emperumAnAr too divined, ‘etta irundha guruvai iRai anRu enRu, vittu Or paranai virumbudhal, pottenath than kaN sembaLiththu irundhu kaiththuruththi neer thUvi, ambudhaththaip pArththiruppAn aRRu [gyAna sAram – 33]’ (If a person disregards the AchAryan who is very close by, and thinks that he is not his master and ignores him, and seeks someone who is very far and not easily reachable (SrIman nArAyaNan), and desires to reach Him. This act is similar to (as foolish as) that of a person who instantly closes his eyes (without knowing what is going to happen soon) and pours out the water that is stored in a handy jar and looks out for water in the clouds, and tries to find a way to get to it.).

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

(This pAsuram is thiruvarangaththu amudhanAr‘s ‘thEvu maRRaRiyEn‘).

amudhanAr describing thiruvarangam to which he is Not attracted to – is not based on its greatness; it is to imply that thiruvarangar keeps trying to attract him;

Inner meaning is that the praNava vimAnam is conch, and the pearl born from it is our periya perumAL.

thiruvarangan wearing muththangi, and appearing full of pearls – that thiruvarangar is the sezhu muththu (beautiful pearl).

kaiththalaththu Azhiyum sankamum Endhi ­To thiruppANAzhvAr who saw Him as He showed His true form (‘kAttavE kaNda [amalanAdhipirAn thaniyan]’), thiruvarangar showed himself which the AzhvAr described as ‘kaiyinAr surisanku analAzhiyar’. Even if He shows me that same form, I would not get involved in that, says amudhanAr.

Like how a lover would decorate himself  while going to meet his beloved, even if thiruvarangar with full of love towards me comes decorating with divine disc and conch, I would not get involved in it, says amudhanAr.

As if all the ornaments are these two (disc and conch), He who holds them as said in ‘aNiyAr Azhiyum sankamum Endhumavar [thiruvAimozhi – 8.3.6] (that parama purushar who holds those conch and disc as ornaments), nammAzhvAr says – emperumAn comes to me holding disc and conch and makes my mind fully disturbed – amudhanAr says that he would not care about such bhagavAn.

Instead of saying ‘kaiyil Azhiyum sankamum´ why say ‘kaiththalaththu Azhiyum sankamum’? It Is to show how well set they are in His hands, and the combination of their beauty color etc., with each other; Or, His palms are broad which holds them; saying Azhi (disc) first and then sankam (conch) – to match with previous pAsuram where he talked about the sharp disc which He uses to cut ones like rAvaNan. (and praising these so much, to show that even then my mind would not waver).

nin pugazhE … muRRum ninRE – thiruvarangar coming to me with disc and conch did not work on me; what gets me involved is your beauty of holding the thridhaNdam (three sticks held together by ascetics).

I don’t have involvement in Him who holds Sasthram (weapons – disc, conch, etc); I have got involvement only in you whose hand holds SAsthram (vEdhas).

Even if thiruvarangar comes directly in front of me I won’t waver; but even when your highness is not directly in front of me, your auspicious qualities would come and surround me and get me involved in you.

It is natural for emperumAn to come and try to attract those who are devoted to their AchAryan (due to His love towards such AchAryan); so even if He comes to me like that, He won’t be able to change my state.

madhurakavi AzhvAr said ‘dhEvapirAn kariya kOlath thiru uruk kANban nAn [kaNNinuN chiruth thAmbu – 3] (~ I see the divine black form of dhEvapirAn), emperumAn came and showed himself to madhurakavi AzhvAr who was devoted to nammAzhvAr. There, madhurakavi AzhvAr saw Him; but here, amudhanAr says that He won’t even see Him but be involved in emperumAnAr’s divine qualities only.

If we go to pirAtti (SrI mahAlakshmI) to get us join with emperumAn, we would (still) have to look for His acceptance. Whereas, if we surrender to AchAryan, then emperumAn Himself will come to us and try to give Himself to us.

So in this pAsuram, amudhanAr has indicated that he has got the state of knowing nothing else but his AchAryan.

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