SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction (given by maNavALa mAmunigaL)
Satisfied by getting the divine feet as he wished, thinking about the favours of emperumAnAr, amudhanAr asks – after doing all these (to me), is there more in emperumAnAr’s mind to do for me?
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram – as amudhanAr prayed to emperumAnAr – please give your divine feet which adiyEn (I) could experience all the time; emperumAnAr was happy, and as amudhanAr wished for, due to his kindness he gave his divine feet to amudhanAr; satisfied by this, amudhanAr wonders – after winning the deceitful mis-interpreters of vEdhas using that vEdham itself which is the ultimate authority, spread his glory in the lands of the whole world everywhere, removed without trace my karmas which are hindrance to my reaching of the goal – such is the most generous emperumAnAr; now what is he thinking of doing for me more!
eendhanan eeyAdha innaruL eNNil maRaik kuRumbaip
pAyndhanan am maRaip pal poruLAl – ippadi anaiththum
Eyndhanan keerththiyinAl en vinaigaLai vEr paRiyak
kAyndhanan vaNmai irAmAnusarkku en karuththu iniyE – 77
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Word by word meaning (given by maNavALa mAmunigaL)
eendhanan – he (emperumAnAr) granted me
in aruL – the distinguished grace
eeyAdha – which has not been granted to anyone till now;
pAyndhanan – he kicked out / pushed aside
eNNil – countless
maRaik kuRumbai – philosophies of mis-interpreters who were making mischief on vEdhas and were propagating it that way and were pushing true meanings aside;
keerththiyinAl – by his fame which
Eyndhanan – pervaded
ip padi anaiththum – the whole of earth,
kAyndhanan – he drove away
en vinaigaLai – my karmas (effects of my deeds)
vEr paRiya – to be gone without trace;
en – what
ini – next/now is
karuththu – the thought in the mind
irAmAnusaRku – of emperumAnAr
vaNmai – the most generous.
Is there anything more planned to be done – is the meaning.
When some recite it as ‘Eyndha vaN keerththiyinAr – due to the excellence of his qualities that are spread and set through out the earth, he removed my karmas; that is, ‘isn’t he the one having connection with emperumAnAr’ – thinking in this way, the karmas would go away by themselves from amudhanAr.
pAyndhu – kicking out
vyAkyAnam
eendhanan eeyAdha innaruL – eeyAdha is – As said in ‘manthram yathnEna gOpayEth’, even for those as said in ‘ahankAra yukthASchaimE’ that is, even for hara-virinchAdhis (brahma rudhra, et al), it was not to be given, and so (his grace) was nurtured in that way;
innaruL – his distinguished grace; that is, voluntary utmost grace;
eendhanan – gave.
In the previous pAsuram, as emperumAnAr gave his divine feet as amudhanAr prayed for it, the reason for that is emperumAnAr’s grace – thinks amudhanAr, and praised that here as ‘in aruL’.
innaruL – When looking at the grace of sarvESvaran versus that of emperumAnAr, it is greatness of emperumAnAr’s grace that is very evident by just looking at him (vadivilE thodai koLLalAmpadi) that is most enjoyable. The qualities are a great match to the person [emperumAnA] where they are present.
eNNil maRaik kuRumbaip pAyndhanan am maRaip pal poruLAl – there are countless wrong meanings attributed to the words of vEdhas and they push its true meanings aside; there are many based on (wrong) knowledge (pramitha), and many who consider different things as authoritative references (pramANa), many who have different/many as supreme god (pramEya), and many AchAryas in each of such groups (pramAthA) ; – such philosophies that misinterpret vEdhas.
Also, based on ‘ananthAvai vEdhA:’, it can also mean innumerable vEdhas (chapters, etc).
am maRaip pal poruLAl – The ones who follow such philosophies say, by their mischief, that the words below talk about abEdham (no separate entity other than brahmam), (what are called mAha vAkyam), ‘sarvam kalvidham brahma, EkamEva adhvitheeyam, na iha nAnA asthi kinchana, yathrathu asya sarvamAthmaiva abhUthu, thathkEna kam paSyAth, thathkEna kam vijAneeyAth, thathvamasi, brahmavEdha brahmaiva bhavathi, sa EnAm brahma gamayathi ’, and such Sruthis;
emperumAnAr explained and showed in many ways, that the one (jeevAthmA, sentient entity) who cannot do anything significant by himself and under the control of karmas, and the one (eeSvaran, lord) who can do anything and is not under the control of karmas, cannot be equated base on their nature, and so it is the attribute based togetherness only which can be the correct meaning for these words,
and then he shows the words which absolutely do not agree with oneness of jeevAthmA and paramAthmA, but are congruent with oneness based on attributes, which are the words like ‘bhOkthA bhOgyam prErithAranchamathvA’ (jeevAthmA who enjoys, the non-sentient which is enjoyed, and that which instigates to do that enjoyment (thus showing thathva thrayam of viSishtAdhvaitham)), ‘dhvA suparNA sayujA sakhAyA samAnam vruksham parishasvajAthE | thayOranya: pippalam svAdhvaththi anaSnannanyO abichAkaseethi ||’, ‘imAn lOkAn kAmAnnee kAma rUpyanusancharan, Ethath sAma gAyan nAsthE’ (jeevAthmA goes from here to SrIvaikuNtam, takes up a body and goes in and sings sAma vEdham), ‘yasyAthmA Sareeram yaysa pruthivee Sareeram’ (AthmA, pruthivee (non-sentient) are bodies of emperumAn), and more, that is, the Sruthis which show distinction between jeevAthmA and eeSvaran (bhEdha Sruthis), and the ones which combine oneness and separateness (ghataka Sruthi), and thus using the meanings of those Sruthis –
pAyndhanan – made them run away from that place; pAyndhu – kicking (out)
As said in ‘thadhanya matha dhurmatha jvalitha chEthasAm vAdhinAm Sirassu nihitham mayA padham adhakShiNam lakShyathAm’ (other philosophies, the bad ones, jeevAthmAs who argue against based on the light of such bad philosophies, we will keep our left leg on their heads (will win them)), those acts of winning are possible for the ones associated to emperumAnAr themselves, so it goes without saying that it would be easily possible for him.
ip padi anaiththum Eyndhanan keerththiyinAl – in the surface of this whole earth – he occupied without any bound, due to the glory because of his quality. He occupied such that his commands are taken up dutifully.
en vinaigaLai vEr paRiyak kAyndhanan – He removed by uprooting all my karmas, like doing what is prohibited (by SAsthram), etc., which I performed fully from time eternal till I become his accepted one.
Thinking (athiSankai – unnecessary doubt; since what he cuts off would not grow back, he is still very careful for amudhanAr), that if the root is left then it might bud up again, he pulled out the root also along with it.
He removed it in such a way that it would appear that there was no such plant previously; saying that, amudhanAr is becoming happy, you see!
emperumAnAr got it removed as said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace),
and as said in, vAnO maRi kadalO mArudhamO theeyagamO kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of riding waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into);
When recited as ‘ip padi anaiththum Eyndha vaN keerththiyinAr’ – due to his glory being spread fully on earth, glory which is in the form of giving any goal wished for; by such generosity, he drove away all my bad karmas without trace. That is, ‘isn’t he one having connection with emperumAnAr’ – thinking in this way, the karmas ran away by themselves.
vaNmai irAmAnusarkku en karuththu iniyE – For such most generous emperumAnAr, what is the thinking in his mind, what additional wonder is he thinking of doing for me; he looks like he wants to give something more, you see – says amudhanAr and becomes happy.
It became same like ‘un manaththAl en ninaindhirundhAy [periya thirumozhi – 2.7.1]’ (~what do you have in mind (for/about parakAla nAyaki)).
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
eeyAdha innaruL – His grace is such that I do not wish to share with any one. kaliyan too said -‘thArEn piRarukku un aruL ennidai vaiththAy [periya thirumozhi – 7.1.3]’ (~You showed your grace on me, and I would not give that to others)
en vinaigaLai vEr paRiyak kAyndhanan – root for karmas are their trace/scent. He removed it without any trace/scent of it.
Driving away karmas by his fame is that when everyone comes to know my association with emperumAnAr, the servant of yamA for bad karmas, and dhEvas for good karmas would come to know about this and would not come near me.
vaNmai irAmAnusarkku en karuththu iniyE – what more favour can be possible after this, is the thought.
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