Ramanuja Nutranthathi – 97



எம்பெருமானாரை மட்டுமே பற்றியுள்ளவர்கள் பலர் உண்டு. இவ்விதம் தன்னைப் பற்றியுள்ளவர்களுக்கு என்ன உயர்ந்த குணம் உள்ளது, அவர்கள் உயர்ந்த ஸ்வபாவங்கள் என்ன என்று பலரும் போற்ற வேண்டும் என்பது எம்பெருமானாரின் எண்ணமாகும் ( தம் அடியார் தமக்கு அடியார் அடியார் தம் அடியார் அடியோங்களே – என்பது போன்று). ஆனால் இவ்விதம் தன்னை அண்டியவர்களின் பெருமையைப் போற்றக் கூடியவர்கள் யாரும் இல்லை என்று சற்றே மனம் வருந்தினர் போலும். அதனால் எம்பெருமானார் செய்தது என்ன? தனது கருணை காரணமாக, தன்னைத்தவிர (எம்பெருமானாரைத் தவிர) வேறு எதனையும் அறியாதவர்களும், தனக்குக் கைங்கர்யம் செய்வதை மட்டுமே குறிக்கோளாக உடையவர்களும் ஆகிய கூரத்தாழ்வான் போன்றவர்களின் அழகாகப் பொருந்திய தாமரைமலர் போன்ற திருவடிகளுக்குத் தொண்டு புரியும்படி என்னைப் பணித்தார்.

EmperumAnAr himself praises those sishyas sometimes and hence one need not have any doubts on their capabilities- says Amudhanar.


There are some who take refuge at my feet; even then,there are none who sing in praise of those who hold onto my feet; – thought EmperumAnAr. They do not know of anything else except serving the lotus feet of Ramanuja; they do not desire for anything else. It is because of EmeprumAnAr’s unbounded and limitless daya on me, with parama krupai, he has enabled me to serve those mahaans who have taken refuge at the feet of Ramanuja.

Iraamaanusan– Ramanuja

thannai utru AL seyyum thanmayinOr– those who desirously hold onto the feet [of Ramanuja] and by their very nature serve him;

mannu thaamarai thaaL thannai uRRu– holding onto lovingly and reverently the lotus feet [of Ramanuja whose only objective is Asritha rakshaNam]

AL Seyya inRu uytthanan– Today he has enabled me to serve his ardent prime sishyar in his presence itself

than thagavaal– Due to abundant grace and parama krupai;

thanni utraar anRi– other than those who have taken refuge at my feet

thanmai uRRaar illai– there are none else who realize that serving the servant of Acharyan is equally, if not more gratifying

enRu aRindhu– realizing that, and in order to grant such capacity to others

thannai uRRaraito those mahaans who are his sishyas

guNam saaRRidumE– he publicly praises their greatest Athma guNas and their scholarship, jnAna, vairgAya anushtAnams.

AmudanAr salutes the generous and compassionate quality of RamAnujA here. The AcharyA was concerned that the bhakthAs in their enthusiasm for offering prapatthi to him directly did not fully comprehend the greatness of his disciples , who had performed prapatthi to him. These are AchAryAs like KurEsa, Kurhai PirAn, Madai paLLI aacchAn, EmbAr, et al. RamAnujA suggested that Bhattar offer prapatthi to EmbAr instead of to him or to his father KurEsa to deflect the light and to let that shine on the glory of EmbAr. Similarly the proud PiLLai AzhwAn was instructed to offer praptthi to Kuresar.

If that is the case, why did Ranauja let Amudhanaar sing all these verses on Ramanuja? He could have asked him to sing on Kuresa. The reason is: Kuresa would not have perhaps accepted. Also, AzhwAr Acharya glories are first sung and then their bhaktha, sishya,abhimaani Ramanuja’s greatness is referred to. Kuresa must been immensely pleased in the first place. Hence,these 108 verses on Ramanuja.

SaasthrAs state that we should broadcast the glory of our AcharyAs (Gurum Prakaasayeth). A compassionate AcharyA however celebrates his dear disciples and speaks of their glories too ! RamAnuja instructed AmudanAr to offer Prapatthi to KurEsa instead of to him directly for the purpose of reminding others of KurEsA’s glorious accomplishments and AchArya Bhakthi.




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