rAmAnusa nURRanthAdhi – 92

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

Full Series

<< previous (maruL surandhu)

Introduction (given by maNavALa mAmunigaL)

Through the previous two pAsurams, amudhanAr thought about how people go through sorrows of births whereas they could get saved with little bit of inclination, and about how emperumAnAr cultivated help to uplift them; in this pAsuram – amudhanAr thinks about how when there is no reason known to himself emperumAnAr has accepted him, and about how emperumAnAr is making divine presence in his inner and outer faculties (eyes, etc., and mind), and becomes happy, and asks emperumAnAr what may be the reason for such presence.

Introduction (given by piLLailOkam jIyar)

By previous two pAsurams – amudhanAr censured the ones of unfortunate birth that did not surrender to emperumAnAr, and talked about how emperumAnAr changed the ignorant mind of those who were lost due to bad advises of those who did not have proper knowledge who followed the discardable path (of other philosophies), and how emperumAnAr advised that the apt lord for everyone is the Husband of lakshmI, and that such emperumAnAr is most virtuous.

In this pAsuram – Looking at the divine face of emperumAnAr (amudhanAr says) – till date I have not known of my doing any good deed;  also, I have not attempted to listen to any uplifting deep inner meanings; whereas this is my manner, your highness who possesses excellence of qualities which cannot be counted even by experts of true SAsthrams, had shown inaction till date and now/today your highness have come near me and are the focus of my internal and external eyes (mind and eyes); your highness! only you may please explain the reason.

puNNiya nOnbu purindhumilEn adi pORRi seyyum
nuNNarum kELvi nuvanRum ilEn semmai nUl pulavarkku
eNNarum keerththi irAmAnusA inRu nee pukundhu en
kaNNuLLum nenjuLLum ninRa ik kAraNam katturaiyE                   –  92


Word by word meaning (given by maNavALa mAmunigaL)

purindhum ilEn – have not practiced any
puNNiya nOnbu – performance of any holy austerity for such benefit (of you getting me);
pORRi seyyum – to reach
adi – the divine feet (of yours),
not just heard/learned but
nuvanRum ilEn – have not even thought about hearing/learning
arum – the hard to obtain
nuN – subtle/deep
kELvi – meanings that are learned by listening (SravaNam);
keerththi irAmAnusA – Oh emperumAnAr having many glories!
eNNarum – for which it is hard to find boundary
semmai – for those having quality of not wishing for other benefits (ananya prayOjanar)
pulavarkku – who are able to recite
nUl – poems in the form of SAsthram;
inRu – today / now
nee – your highness having such unmatched greatness
ugandhu – are happily
ninRa – present with significance
en – in my
kaNNuLLum – eyes, and
nenjuLLum – inner eyes (mind)
which you had not done from time immemorial –
katturai – your highness! please explain yourself
ik kAraNAm – the reason for this (presence);

kattrurai -> please tell (me); katturai is a full word;
purindhu – doing
nuvanRu – saying
semmai – beautiful / pure;  by this it refers to not expecting other benefits (ananya prayOjanam).


puNNiya nOnbu purindhum ilEn – puNyam is – Specific acts/karmas, which would be the reason for happiness in here [samsAram] as well as in there [paramapadham], that is based on SAsthram and varNASramam.  I did not perform any such acts. purindhu – doing.  It is said too, in ‘nORRa nOnbilEn [thiruvAimozi – 5.7.1]’ (I do not have any performance of karma yOgam (related to actions)),  and ‘na dharma nishtOsmi [sthOthra rathnam – 22] (I am not firm on karma yOgam).

Or, since it is said ‘puNyAnAmapi puNyOsau [mahAbhAratham – vanaparvam – theertha yAthrA – 88-26] (He is virtuous of all the virtuous), word puNyam refers to emperumAn Himself, I did not do pious acts of worshiping such emperumAn;

As said in ‘yath thvath priyam thadhiha puNyam’ (what ever makes emperumAn happy is good karma), the acts which are most dear to sarvESvaran, and as said in ‘mama mathbhaktha bhakthEshu prIthir abhyathikA bhavEth – thasmAth math bhaktha bhakthAscha pUjanIyA viSEshatha:” (~my devotees of my devotees are more special to me, and are worth done special pUjAs to them), that are any small acts commanded by Him towards his devotees;

there is no such deed in me, is what it says here;

adi pORRi seyyum nuN arum kELvi nuvanRum ilEn – For surrendering to the divine feet of your highness, not only did I not learn/listen to the manthrams that are deep/subtle and to the ones that are not to be advised to ineligible people and most secret and much more deep/subtle as said in ‘sarva guhya thamam bhuya: pravakShayAmi [SrI bhagavath gIthA – 18.64](~I am advising you, hear again, about most sacred, most secret, best path (is SaraNAgathi)), and, ‘nAchASuSrUshavE vAchyam [SrI bhagavath gIthA] ((do not advice this sacred information) to one who is not interested in it), I did not even think of learning/listening to them;

That is, your highness had gone eighteen times to thirukkOttiyUr nambi and begged to learn the most important meaning that is of charama SlOkam; I did not do anything like that.

nuvanRu -> requesting.

It is similar to ‘nuN aRivilEn [thiruvAimozhi – 5.7.1]’ (I do not have subtle/deep knowledge that is of gyAna yOgam), and, ‘na chAthmavEdhi [sthOthra rathnam – 22] (I do not have Athma gyAnam (knowledge) too).

semmai nUl pulavarkku eNNarum keerththi – if it is about emperumAn (prathama parvam), some might say (brahmam is) ‘with qualities’, or some might say ‘without qualities’, and some say ‘hari’ (nArAyaNan), and some say ‘haran’ (Sivan) (as supreme); in these ways each might say based on the level of his knowledge;

since this is about emperumAnAr (charama parvam), to the learned ones who see that there are no such blemishes in this case, and without expecting something else, they can say in many ways the poems that are in the form of SAsthram, it is hard to find and explain the boundary of glories of your highness; you having such glory;

“One individual” was not enough to fully explain emperumAnAr’s glories

irAmAnusA – Oh emperumAnAr (you having such glory)!

semmai – beauty; by this, it talks about not wishing for other things (ananya prayOjanam)

nUl -> SAsthram

pulavar – poets/vidhvAns (learned ones)

inRu nee pukundhu – Your highness had not paid attention (to me) and today your highness came near me, and –

en kaNNuLLum nenjuLLum ninRa ik kAraNam katturaiyE – As said in ‘nithrA pramAdha kalusheekrutha mAnasasya thathrApi SakthirihamEna’, even though I had been under your sight, due to the blemish not being amicable I had been like an independent monarch, (now) you are present as the matter of focus in my eyes and mind – your yourself please explain reason for such presence now.

kaN uLLum – applies to speech, and other senses;

Being present in eyes (sight), and mind is – become a matter of importance to those senses;

katturai – please explain; katturai is a full word.

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

nuN arum kELvi – surrendering to AchAryan’s divine feet and doing mangaLASAsanam to him is the most inner meaning of SAsthrams;

semmai nUl pulavarkku eNNarum keerththi – these learned ones do not wish for anything other than the divine feet of emperumAnAr; so they would be always focusing on the qualities/glories of ermperumAnAr; even for them it is hard to count all of emperumAnAr’s greatness.

It is not possible to say that you accepted me because of not having anybody else; there are so many of these learned people under your divine feet; so there is no reason for taking me up.

inRu pukundhu – I did not invite him or looked forward for him; without asking me, looking for an apt time, he entered by himself and took me up.

en kaNNuLLum … katturai – He entered, and never went out. He got himself a place inside. His image is always present in my eyes. It is because he is well set in my mind.

katturai – With the thought that since there is no reason, it is not possible to give a reason, amudhanAr asks emperumAnAr whether he can give any reason;  consider this as similar to ‘thirumAlE katturaiyE [thiruvAimozhi – 3.1.1]’ (Oh emperumAn! Please let me know);

The thought here is that there is no reason other than your voluntary mercy.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

Leave a Comment