SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Ninety first pAsuram. Even though the samsAris were without involvement, amudhanAr reminisces the attempts made by rAmAnuja for uplifting them, and praises him.
maruL surandhu Agama vAdhiyar kURum avap poruLAm
iruL surandhu eyththa ulagu iruL nIngath than INdiya sIr
aruL surandhu ellA uyirgatkum nAdhan arangan ennum
poruL surandhAn em irAmAnusan mikka puNNiyanE
pASupathas are those who put forth their argument based on Saiva Agamam (a treatise given by Siva), with total ignorance. The world was plunged into darkness with their lowly meanings. In order to get rid of the worldly people’s ignorance of darkness, rAmAnuja increased his distinguished mercy and mercifully revealed that SrIranganAtha is the lord for all AthmAs. He is a great, pious person.
Ninety second pAsuram. Realising that emperumAnAr had accepted him without any reason and that he is mercifully standing as the matter for both his inner and outer senses, he feels happy and asks emperumAnAr as to what is the reason for this.
puNNiyanOnbu purindhum ilEn adi pORRi seyyum
nuN arum kELvi nuvanRum ilEn semmai nUl pulavarkku
eN arum kIrththi irAmAnusa inRu nI pugundhu en
kaNNuLLum nenjuLLum ninRa ikkAraNam katturaiyE
I have not observed any pious deed for getting this benefit. I have not desired to carry out any penance [of hearing SAsthras] which is subtle and difficult to carry out, in order to attain your divine feet. Oh rAmAnuja who has no expectations and who has the fame which is difficult to comprehend even by experts who can sing poems similar to SAsthras! Only you should reveal the reason for your being the object for my external eye and internal eye (mind).
Ninety third pAsuram. Since emperumAnAr did not respond to his submission, he gets the clarification himself that just as rAmAnuja destroyed the kudhrushti philosophies without anyone asking him to do so, he has on his own, without amudhanAr asking him to do, severed his strong karmas (past deeds) and says that emperumAnAr is one who carries out things causelessly.
kattap poruLai maRaipporuL enRu kayavar sollum
pettaik kedukkum pirAn allanE en peru vinaiyaik
kittik kizhangodu than aruL ennum oL vAL uruvi
vettik kaLaindha irAmAnusan ennum meyth thavanE
emperumAnAr, who is the leader among those who have surrendered, came near me and uprooted my huge sins which could not be destroyed [earlier]. Isn’t he the great benefactor who annihilated the bewildering statements of kudhrushtis when they passed on the lowly [wrongful] meanings of vEdhas as the real meanings!
Ninety fourth pAsuram. amudhanAr says that even though emperumAnAr will mercifully give benefits starting with firm anchoring in surrendering and ending with SrIvaikuNtam to all those who attain him, amudhanAr will not desirously enjoy anything other than emperumAnAr’s auspicious qualitites.
thavam tharum selvum thagavum tharum saliyAp piRavip
pavam tharum thIvinai pARRIth tharum parandhAmam ennum
thivam tharum thIdhil irAmAnusan thannaich chArndhavargatku
uvandhu arundhEn avan sIr anRi yAn onRum uL magizhndhE
emperumAnAr who does not have the deficiency of not granting benefit to those who attain him, will give firm belief in (the act of) surrendering to those who attain him. He will further give the wealth of devotion which will be apt for the end result of prApyam (benefit). He will blow into smithereens the bad deeds which keep creating births in samsAram, an act which cannot be done by anyone other than emperumAn. He will give SrIvaikuNtam which is also called as parandhAmam. Even though he gives all these, I will not enjoy anything in my mind other than his auspicious qualities.
Ninety fifth pAsuram. Thinking of emperumAnAr’s knowledge, power etc he mercifully says that emperumAnAr is not from this world and that one of the nithyasUris, who do not have any connection with samsAram, has incarnated in this world.
uL ninRu uyirgaLukku uRRanavE seydhu avarkku uyavE
paNNum paranum parivilanAmbadi pal uyirkkum
viNNin thalai ninRu vIdu aLippAn em irAmAnusan
maNNin thalaththu udhiththu uymaRai nAlum vaLarththananE
emperumAn enters the AthmAs and takes the steps for uplifting them. But looking at emperumAnAr, it could be said that even emerpumAn does not have that much affection towards the AthmAs. This is because emperumAnAr, our nAthan (lord) descended from the eminent abode of SrIvaikuNtam in the ethereal region, for uplifting and granting mOksham to all AthmAs. He incarnated on earth without being touched by any of the faults here. He nurtured the four vEdhas, which uplift everyone, without any deficiency so that everyone would get uplifted.
Ninety sixth pAsuram. emperumAnAr had mercifully shown two paths, in line with vEdhAntas (upanishaths), namely bhakthi (devotion) and prapaththi (act of surrendering). Of these two, is your path the easy-to-carry-out prapaththi? amudhanAr says that he took shelter under the affection of emperumAnAr.
vaLarum piNi koNda valvinaiyAl mikka nalvinaiyil
kiLarum thuNivu kidaiththaRiyAdhu mudaiththalai Un
thaLarum aLavum thariththum vizhundhum thani thirivERku
uLar em iRaivar irAmAnusan thannai uRRavarE
One will not easily attain total faith in the most eminent path of SaraNAgathi (surrendering) because of the conspicuous karmas (past deeds) which give unlimited sorrows. When this body, which is the repository of foul smell and is made of flesh etc, disintegrates at the time of imminent death, I, who had been sustaining through good instructions, engaging with worldly pursuits and roaming around without any support, will have the support of those for whom our swAmy emperumAnAr is the refuge.
Ninety seventh pAsuram. What is the reason for being desirous of not only emperumAnAr but also his followers? amudhanAr says that even that has come about due to emperumAnAr’s mercy.
thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraiththAL
thannai uRRu Atcheyya ennai uRRAn inRu than thagavAl
thannai uRRAr anRith thanmai uRRAr illai enRu arindhu
thannai uRRArai irAmAnusan guNam sARRidumE
emperumAnAr thought in his divine mind that even though there are people who come and attain him, there is no one who attains and praises those who have attained him. Thus, he made me to engage only with him and forget all other worldly pursuits; he also made me to know of nothing other than the sweet, complementing divine feet of those who are his servitors. Due to his mercy, he accepted me under his wings, today.
Ninety eighth pAsuram. amudhanAr thought in his divine mind that emperumAn could send him to heaven or hell based on his karmas and asks emperumAnAr about it. rAmAnuja assures him that emperumAnAr will not do that for those who have surrendered to him and asks him not to be disturbed.
idumE iniya suvarkkaththil innam naragilittuch
chudumE avaRRaith thodar tharu thollai suzhal piRappil
nadumE ini nam irAmAnusan nammai nam vasaththE
vidumE saraNam enRAl manamE naiyal mEvudhaRkE
When we tell emperumAn who has come to uplift us “You are our refuge”, will he leave us in heaven which appears sweet for those who are involved in worldly pursuits? Will be allow us to be tortured in hell, even after attaining his feet? Will he leave us to keep getting trapped in the repeated cycle of births and deaths which follow heaven and hell? Or, will he allow us to live as per our desires? Oh mind! Do not get distressed about the end benefit that we will get.
Ninety ninth pAsuram. Since we live in the place where bAhyas (those who do not believe in vEdhas) and kudhrushtis (those who interpret vEdhas incorrectly) are seen in abundance, isn’t there more possibility for us to get bewildered? amudhanAr says that after rAmAnuja came, these people lost their livelihood.
thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
sol kaRRa sOmbarum sUniya vAdharum nAnmaRaiyum
niRkak kuRumbu sey nIsarum mANdanar neeL nilaththE
poRkaRpagam em irAmAnusa muni pOndha pinnE
The samaNas who cleverly conduct their philosophy through debates, the baudhdhas who hold on to their philosophy like a spoof, the Saivas who have the lowly quality of thAmasa (ignorance and laziness) who have learnt the SaivAgama spelt out by rudhra, who observes penance with matted hair and who, with the permission of emperumAn, nurtured mOhaSAsthras (lowly treatise which bewilders others), mAdhyamikas (a subsect of baudhdhas) who propound the theory of sUnyam (voidness), the kudhrushtis who, unlike the above, accept vEdhas but give incorrect interpretation to the meanings of vEdhas, got destroyed after emperumAnAr, who is magnanimous like the kaRpaka vruksha (wish fulfilling tree) and who showed us these people, incarnated on this expansive world.
One hundredth pAsuram. Seeing that his divine mind was desirously engaged with the sweet experience of the divine feet of emperumAnAr, amudhanAr tells emperumAnAr not to bewilder him by showing him something else.
pOndhadhu en nenju ennum ponvaNdu unadhu adip pOdhil oN sIr
Am theLi thEn uNdu amarndhida vENdil nin pAl adhuvE
Indhida vENdum irAmAnusa idhu anRi onRum
mAndha killAdhu ini maRRu onRu kAtti mayakkidalE
My mind, which is like a beautiful beetle, came to you in order to drink the faultless honey of coolness and softness of your divine feet which are like flower and to live there itself permanently. You should mercifully grant that itself. My mind will not enjoy anything else. You should not show me anything else and bewilder me.
adiyEn krishNa rAmAnuja dhAsan
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