SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction (given by maNavALa mAmunigaL)
It is not like adiyEn (I) am not interested in anything other than you because of not having seen the greatness of bhagavAn; even when adiyEn see Him adiyEn do not know anything other than your highness, said amudhanAr in the previous pAsuram. As he prays this, emperumAnAr becomes very happy; seeing that emperumAnAr is trying to figure out what good thing could he do for him (amudhanAr), amudhanAr determines what we should wish for, and prays for that to emperumAnAr.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram – amudhanAr prayed to emperumAnAr – If sarvESvaran who steals the mind of everyone, comes decorated with all the ornaments and all the divine weapons, and forces me saying “I won’t let you go”, as said in ‘guNai: dhAsyam upAgatha:’ adiyen who am immersed in the auspicious qualities of your highness, those auspicious qualities themselves made me to be exclusively in service for you; listening to this emperumAnAr becomes very happy about amudhanAr’s wonderful state and tries to figure out what good shall he do for amudhanAr. Seeing this, amudhanAr says – how much ever the pleasant thiruvEnkatam is, the great place of vaikuNtam is, and divine milky ocean is for you which would create happiness in you, the same is the happiness that your most enjoyable divine feet would create in me; so please grant me that – so prays amudhanAr about his wish.
ninRa vaN keerththiyum neeL punalum niRai vEnkatap poR
kunRamum vaikuntha nAdum kulaviya pARkadalum
unRanakku eththanai inbam tharum un iNai malarththAL
enRanakkum adhu irAmAnusA ivai eendhu aruLE – 76
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Word by word meaning (given by maNavALa mAmunigaL)
ninRa – not occasional; being at all times
vaN keerththiyum – such beautiful fame
neeL punalum – and, as said in ‘vAr punal am thaN aruvi [thiruvAimozhi – 3.5.8] (having beautiful cool water falls), long water falls
niRai – being present everywhere,
vEnkatam – such place having divine name as ‘thiruvEnkatam’,
pon kunRamum – which is thirumalai (the divine mountain) that is beautiful to see,
vaikuntha nAdum – and, the divine place that is SrI vaikuNtam,
kulaviya pARkadalum – and, the place he descended to and is staying in reclining position for protecting His devotees – so celebrate the distinguished ones – such divine milky ocean (thiruppARkadal),
eththanai inbam tharum – how much ever happiness these would create
un thanakku – for your highness;
thAL – (it is the) divine feet
un – of your highness
iNai – which are having the beauty of being together
malar – and are enjoyable,
adhu – will create the same happiness
en thanakkum – for me too;
Hence,
irAmAnusA – your highness, that is, udaiyavar,
eendhu aruL – please grant adiyEn
ivai – these divine feet (of yours).
—
kulavu : celebrate
eendhu – giving / donating.
vyAkyAnam
ninRa vaN keerththiyum – As said in ‘ozhivil kAlam ellAm udanAy manni [thiruvAimozhi – 3.3.1]’ (without break/rest – all times, being together (in all places)), at all times (past, present, and future), not just at some times; and wonderful, and as said in ‘thezhikural aruvith thiruvEnkatam [thiruvAimozhi – 3.3.1]’ (having waterfalls making great noise), and ‘paran chenRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), and ‘vEnkatamE vAnOrkkum maNNOrkkum vaippu [nAnmukan thiruvanthAdhi – 45]’ (~ thiruvEnkatam is the abode for those in the higher world and this world), and ‘villAr mali vEnkata mAmalai [periya thirumozhi – 1.10.10]’, and so on in which AzhvArs engage in the qualities of this abode,
nEEL punalum – which is also as said in ‘vAr punal am thaN aruvi vada thiruvEnkatam [thiruvAimozhi – 3.5.8]’ (having beautiful cool water falls), and ‘kuLir aruvi vEnkatam [nAchchiyAr thirumozhi – 8.3]’ (thiruvEnkatam having cool water falls), and ‘senkayal thiLaikkum sunaith thiruvEnkatam [periya thirumozhi – 1.8.10]’ (~ thiruvEnkatam where beautiful fish enjoy the waters), and so on, having divine falls flowing at all times,
niRai vEnkatap poR kunRamum – being full of the aforementioned two; as said in ‘theLLiyAr vaNangum malai thiruvEnkatam [periya thirumozhi – 1.8.2]’, and so on, such divine place having the divine name of thiruvEnkatam. As said in ‘emperumAn ponmalai [perumAL thirumozhi – 4.10]’ (in the beautiful mountain of emperumAn), being very beautiful to the eyes, and as said in ‘paran chenRu sEr thiruvEnkatam [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), the divine mountain in which sarvESvaran who is the lord of all, has happily made His presence; that divine mountain, and –
vaikuntha nAdum – As said in ‘yathra pUrvE sAdhyAssanthi dhEvA:’ (the place where nithyasUris worship singing in sAma vEdham), and, ‘vishNOryath paramam padham’ (this is the noblest place of vishNu), and, ‘dhEvAnAm pUr ayOdhyA’ (city of nithyasUris that is ayOdhyA (place which cannot be broken in to and entered easily) (SrIvaikuNtam is also referred to as ayOdhyA)), and, ’adhyarggAnala dheeptham thath sthAnam vishNOr mahAthmana:’ (even the brightness of a crore suns cannot match that of paramapadham of vishNu), and, ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha’ (~ In the most noble place of vaikuNtam the lord of world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), being the divine place of nithyasUris having endless goodness, place of enjoyment of sarvESvaran, and having the name of SrIvaikuNtam, that is, paramapadham;
kulaviya pARkadalum – As said in ‘pARkadaluL paiyath thuyinRa paraman adi pAdi [thiruppAvai – 2]’ (singing about the divine feet of emperumAn in deep reclining sleep in the milky ocean), for listening to the devotees that are dhEvas to come and complain (about their problems), sarvESvaran has come and stayed in reclined position – distinguished ones celebrate in that manner about the place that is milky ocean.
such divine abodes of emperumAn’s happy presence.
kulaviya : celebrated
un thanakku eththanai inbam tharum – As said in ‘Anandha nilayE SeshathalpE vEnkatabhUtharE’ (in SrIvaikuNtam (as the seat), as bed (in milky Ocean), and as thiruvEnkatam (the mountains themselves are Adhi SEshan)), and more; and, ‘Esha nArAyaNaS SrimAn ksheerArNava nikEthana: – nAgaparyankamuthsrujya hyAgathO madhurAmpureem’ (SrIman nArAyaNan came from SrI vaikuNtam and stayed reclined in milky ocean, and getting up from the bed that is Adhi SEshan..), and more;
as said in kausheethakee brAhmaNAm in paryanka vidhyai (which talks about the bed on which the liberated jeevAthmA steps up, and sits on the lap of SrIvaikuNta nAthan), for thiruvEnkatamudaiyAn and for the lord of thiruppARkadal (milky ocean), and for the young prince of the vaikuNtam, your highness are the bed – how much ever happiness these would give you (the Adhi SEshan);
In that way, in each such divine place the happiness due to the divine form of SrIpathi would be known well to this svAmi only, isn’t it?
As rishi (vAlmIkI) too said ‘ramamANA vanE thraya:’ (the three were present in the forest with equal happiness), in the previous incarnation as iLaiyaperumAL (lakshmaNa), his happiness (of doing services) was equal to that enjoyed by that divine couple.
emperumAnAr (Adhi SEshan) serving emperumAn at all times in all ways
un iNAi malarth thAL – As said in ‘anantha:prathamam rUpam’ (right from the first, krutha yugam, in SrI vaikuNtam, (Adhi Seshan performed services to you)), and more,
in the place of ultimate brightness (purity), to the of prince of vaikuNtam, as ALavandhAr said in sthOthra rathnam 40 ‘nivAsa SayyA Asana pAdhuka amSuka upadhAna varsha Athapa vAraNAdhibi: – Sareera bhEdthaisthva SeshathAngathai yathOchitham SEsha itheerithEjanai:’ (Adhi SEshan is seat, foot wear, bed, umbrella, and so on and performs services to you), being involved in all possible service, and having the divine name of “SEshan”.
As said in ‘bAlyAth prabruthi susnigdha:’ even during the time of incarnation, (in thrEthA yugam, as lakshmaNan), starting from childhood having full of love (towards perumAL) as he did not lie in the divine cradle quietly when it was not placed next to perumAL’s divine cradle,
and ‘muhUrtham api jeevAva: jalAn mathsyA vivOthruthau’ (if we separate from you we will die like a fish out of the water) – praying to perumAL that he cannot survive if separated, he went along to the great forest that is dhaNdakAraNyam, and requesting in the form of prayer ‘aham sarvam karishyAmi’ (permit me to do all services), and performed all kinds of non-blemished service,
and also when incarnated as nambi mUththa pirAn (balarAman) (elder brother) (in dhvApara yugam), he always followed Him,
and thus being very close/personal to Him,
of such one who is you (emperumAnAr, in kali yugam), the ones that are pure/purifying and enjoyable and are beautiful match for each other and which are delicate and flower-fragrant – that is, the divine feet of yours.
en thanakkum adhu – As aforementioned, for you who are personal/close (to emperumAn), and who knows everything – how much ever love you have for each of those (abodes/emperumAn) mentioned previously, for me, who was unwilling/indifferent till now and was ignorant all these days, (your divine feet) would cause equal happiness.
Since emperumAnAr’s happiness is in the matter of first stage (prathama parvam -> towards emperumAn) it stays within the bounds; amudhanAr’s happiness is in ultimate state (charama parvam -> towards His devotees), it has overflowed crossing the bounds, you see.
irAmAnusa – Oh emperumAnAr!
ivai eendhu aruLE – since only your divine feet has become the ultimate destiny for me, your highness please give those divine feet to me by taking me up voluntarily (paragatha sveekAram).
nammAzhvAr too prayed while in first stage (prathama parvam), ‘emma veettuth thiRamum cheppam, nin semmA padha paRputh thalai sErththu ollaik, kaimmAth thunbam kadindha pirAnE ammA adiyEn vENduvadhu eedhE [thiruvAimozhi – 2.9.1]’ (I won’t ask for the form of liberation that is great in all ways; I only want to have your divine reddish feet which are apt for me, immediately placed on my head. Oh my lord who eliminated the sufferings of the elephant who had drowned into the pond along with its trunk! Oh my lord who magnanimously accepted my service! I who is servant (of you) is praying to you for this (result which matches my nature) only. Implies that, that which is desired by purusha is purushArtham (goal).).
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
vEdhas are as said in ‘niRkum nAnmaRai [thiruvAimozhi – 6.5.4]’ (the ever-existing vEdhas), and such vEdham says ‘girim gachchatha’ (go to the mountain (thirumalai)), that is, it talks about the greatness of thirumalai; amudhanAr said that the fame of thirumalai would stand at all times.
In later phrases of the pAsuram amudhanAr talks about SrIvaikuNtam where He is in seated position, and about milky ocean where he is in reclined position; here he is talking about thiruvEnkatam where He is in standing position, and so may be saying ‘ninRa vaN keerththiyum’ to imply his standing position.
neeL punalum – this can imply the water bodies (punal) that are famed (neeL). That are, svAmi pushkariNi, and more.
vaikuntha nAdum – samskrutha word vaikuNtam is mentioned here as vaikuntham; it is the place of vikuNta’s. ‘kuNta’ came from from‘kudi – gathiprathigAthE’ – where kuNta means hurdles. vikuNta means those not having any hurdles. It is possible only in that place. It implies that it is the place of nithyasUris.
unthanakku eththanai inbam tharum – the three divine places give so much happiness to emperumAnAr. The order of mention of these divine places can be based on thiruvEnkatam being the utmost destiny, and SrI vaikuNtam being destiny, and milky ocean being the abode of surrendering for removing their sorrows, it is specified next after the first two.
~ thiruvEnkatam is utmost destiny since after going to SrI vaikuNtam (after shedding one’s body here), they return to thiruvEnkatam as said in ‘vAnavar vAnavar kOnodum namanRu ezhum thiruvEnktam [thiruvAimozhi – 3.3.7] (~those of SrIvaikuNtam along with their lord come with longing, to thiruvEnkatam)’,
instead of that, thiruvEnkatam is easilly available to us to go to with this body itself, and is the utmost destiny, isn’t it?
un iNai malarth thAL enthanakkum adhu – How much ever happiness the three (abodes/emperumAn) together would give you, just your divine feet would give such happiness for me, says amudhanAr.
For dheyva vAriyANdan, his AchAryan ALavandhAr was his thiruvananthapuram (when asked to go to inside that temple after he joined his AchAryan after separation). For amudhanAr, emperumAnAr’s divine feet is his thiruvEnkatam, SrIvaikuNtam, and thiruppARkadal (miky ocean).
It is good to think about the following two:
‘yEnaiva guruNA yasya nyAsa vidhyA pradheeyathE | thasya vaikuNta dhukhdhAbhdhi dhvArakAs sarva Eva sa: ||’ (The AchAryan from whom the knowledge of SaraNagathi is given, for the disciple, that AchAryan himself only is vaikuNtam, and milkey ocean, and dhvArakai, and all),
and
‘villAr maNi kozhikkum vEnkatap poR kunRu mudhal, sellAr pozhil sUzh thiruppathigaL – ellAm, maruLAm iruLOda maththagaththuth than thAL, aruLAlE vaiththa avar [gyAna sAram – 36]’ (~ for us, the thiruvEnkatam and all divine places, are the one (AchAryan) who removed the ignorance in us due to his kindness).
{Translator’s note: In the first part of kAlakshEpam for this pAsuram, srI u.vE. vELukkudi krishNan swamy describes in so much detail about this principle of AchAryan as the destiny, using divine words from the aforementioned, and from SrIvachana bhUshaNam, and more.}
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