Daily Archives: February 6, 2016

upadhESa raththina mAlai – 66

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pAsuram 66

pinbazhagarAm perumAL seeyar perunthivaththil
anbadhuvum aRRu mikka AsaiyinAl – nampiLLaikku
Ana adimaigaL sey annilaiyai nannenjE
UnamaRa eppozhudhum Or.                                             66


Word by word meaning

pinbazhagarAm perumAL seeyar – Disciple by the name pinbazhagiya perumAL jeeyar
aRRu – not having
anbadhuvum – any interest
perunthivaththil – in the big paramapadham (SrI vaikuNtam); (instead he got)
mikka AsaiyinAl – distinguished love
nampiLLaikku – for his AchAryan nampiLLai, and
sey – perfomed
Ana – appropriate
adimaigaL – kainkaryams (services) to him;
nannenjE – Oh the good mind!
Or – know and keep (in mind),
annilaiyai – that state
UnamaRa – without fail,
eppozhudhum – at all times.


Your highness said ‘Arkkum annEr niRkai aridhAm [upadhEsa raththina mAlai – 65]’.

Asking his own mind whether there is not anyone for this, he (maNavALa mAmunigaL) says there IS one and so wants to show that and says to his mind to nurture this, starting the pAsuram with pinbazhagarAm perumAL seeyar’.

In the previous pAsuram he detailed about protection of svarUpam (AthmA’s nature), and protection of divine body (of AchAryan), in that he keeps for later, the part of AchAryan protecting the AthmA, and considers what is his favorite, that is about protecting AchAryan’s divine body, and shows rarity of disciple’s identity of that, as pinbazhagarAm perumAL seeyar’.

He is – a very dear disciple of his AchAryan lOkAchAryar that is nampiLLai, heard all the meanings from his AchAryan and as heard, he is interested only in the AchAryan as said in ‘ellAm vaguththa idamE [SrI vachana bhUshaNam – 453] (place of learning, etc., are all what is set for the disciple – that is, the divine feet of AchAryan), and without separating from him for even a second, and involved in doing services to him, such pinbazhagiyarAm perumAL seeyar.

Such disciple is complete in being so;

perunthivaththil anbu adhuvum aRRu – Not having interest in going to the ultimate abode (Sri vaikuNtam) that is described as ‘periya vAn [thiruvAimozhi – 6.10.11]’ (paramAkASam that is paramapadham (SrI vaikuNtam)), and as ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (to Sri vaikuNtam)), not having interest in such a place of limitless comfort;

that is, not having any interest in the place which is longed by everyone as said in ‘mAka vaikuntham kANbathaRku en manam Ega eNNum [thiruvAimozhi 9.3.7]’ (~ my mind is longing to see the big SrI vaikuNtam), and in ‘vAn ulagam theLindhE enRu eydhuvadhu [periya thirumozhi – 6.3.8]’ (when would I be able to reform and reach SrI vaikuNtam?);

he (pinbazhagiya perumAL jeeyar) would say ‘kuRuvEr parambina thirumukha maNdalaththil sEvaiyaiyum , suRRich chuzhaRRip parimARugiRa kainkaryaththaiyum vittu adiyEnukkup paramapadhaththukkup pOga ichchai irundhadhillaiyiRE [vArththA mAlai – 174]’ (~ I have not had the wish to go to paramapadham by leaving here the divine view of my AchAryan’s divine face having small drops of sweat (after he comes out taking bath in the river), and the service of fanning for him).

nampillai-pinbhazakiya-perumal-jeer-srirangampinbazhagiya perumAL jeeyar under the divine feet of nampiLLai – SrIrangam

In this way the affection of that place is lessened, and having more interest than that in this service is said as –

mikka AsaiyinAl nampiLLaikkAna adimaigaL sey – that is, as said in ‘thEsArum chichchan avan seer vadivai Asiyudan nOkkumavan [upadhEsa raththina mAlai – 65]’ (the disciple of greatness would take care with affection the divine body of AchAryan), all the love in that other place is all channeled into the matter of kainkaryams for his AchAryan nampiLLAi. So, for him that paramapadham would not be sweet.

nampiLLaikkAna adimaigaL sey annilaiyai – that is, the way in which he performed kainkaryams, in all the ways like fanning and other appropriate ones according to time and situation, as said in ‘ichchA prakruthi anuguNair upachArais sadhOchithai:’, that is, kainkaryams to his AchAryan nampiLLai who is always immersed in protecting this disciple’s AthmA, and who can issue token to go to paramapadham, and who is the matter set out for this disciple.

nannenjE – As said in ‘nannenjE namperumAn [thiruvAimozhi – 10.6.4]’ (Oh good mind! emperumAn would grace us), and in ‘nenjamE nallai nallai [thiruvAimozhi – 1.10.4]’ (~ Oh mind what you have done is good! good!), Oh the mind which is wishing for the charama parva nishtai (servitude to AchAryan)! Oh the mind that is affectionate of the distinguished ones’ knowledge and matching conduct! (i.e., ‘vilakshaNarudaiya gyAna anushtAnangaLil vAnchai [SrI vachana bhUshaNam – 244]’);

UnamaRa eppozhudum Or – In the same way at all the times continuously be thinking about that charama parva nishtai, that is servitude to AchAryan. Repeatedly doing kainkaryam is the instigated by the level of interest in it.

He (maNavALa mAmunigaL) is of the type who uses several times with interest, the words ‘annilaiyai [maNavALa mAmunigaL’s thiruvAimozhi nURRanthAdhi – 79]’ (~Athma belongs to emperumAn only, think about that state for a long time), and ‘thannilaiyai [maNavALa mAmunigaL’s Arththi prabandham – 11]’ (the state of vaduga nambi serving only emperumAnAr)

That is, the state of vaduga nambi (is his wish).

This state of maNavALa mAmunigaL on love for/of AchAryan is talked about by ones having wealthy knowledge who are in the state of ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’ (~ do not know any other god (than my AchAryan)), as mentioned in the pAsuram starting from ‘AzhvAr thirumagaLAr ANdAL [upadhESa raththina mAlai – 21]’, and up to talking about our jeeyar (maNavALa mAmunigaL), in the divine feet of thiruvAimozhip piLLai;

and my (piLLai lOkam jeeyar’s) parmAchAryan (AchArya’s AchArya – paravasthu pattarpirAn jIyar) who shines being in anthimOpAya nishtai (ultimate state – servitude to AchAryan), too, divined this in the same way.

In the pravESam (entry/introduction) to the vyAkyAnam of yathirAja vimSathi, appiLLai too divined this as ‘SEshithva, SaraNyathva, prApyathvangaL mUnRum piLLai vishyaththilE anusandhiththu, thadhEka nishtarAy ezhundharuLiyirukkiRa jeeyar’ (jeeyar (maNavALa mAmunigaL) is present with the thinking of (thiruvAimozhip) piLLai as having the qualities of being a head, shelter, and goal.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.8 – karuththil thEvum

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Full series >> Second Centum >> Second decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – AzhwAr says “since emperumAn performs creation, protection etc., through his mere will, he is the ISwara (supreme controller)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn is the only protector in all manners”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Eighth pAsuram – AzhwAr says “Since emperumAn has creation and protection under his full control, he is the ISwara (supreme controller)“.


கருத்தில் தேவும் எல்லாப் பொருளும்
வருத்தித்த மாயப் பிரான் அன்றி யாரே
திருத்தித் திண் நிலை மூவுலகும் தம்முள்
இருத்திக் காக்கும் இயல்வினரே?

karuththil thEvum ellap poruLum
varuththiththa mAyap pirAnai anRi ArE
thiruththith thiN Nilai mUvulagum thammuL
iruththik kAkkum iyalvinarE


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

karuththil – with his will/thoughts
thEvum – dhEvas (celestial beings)
ellAp poruLum – all beings such as manushya (humans) etc.
varuththiththa – created (to have their sustenance)
mAyam – one who is having spectacular abilities etc
pirAnai – ISwara
anRi – else
ArE – who is
mUvulagum – all worlds
thiN – strong
nilai – to have such state
thiruththi – reform (through eliminating undesirable aspects)
tham uL – in his thoughts
iruththi – firmly placing (them)
kAkkum – protecting
iyalvinar – (who is) having such nature?

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Other than the spectacularly capable supreme emperumAn who created dhEvas and all other beings through his sankalpam, who else is having such nature to reform all worlds to such strong state and protect them by firmly placing them in his thoughts? emperumAn’s protective nature is emphasised.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • karuththil … kAkkum – The spectacularly capable sarvESvaran out of his own will, creates all dhEvas and other beings; who else other than he, reforms the three worlds (sample for all worlds) to have a strong stable state, keeps them in himself (his mind) and aptly protects them? He protects as stated in SrIvishNu purANam 1.22.19 “nahi pAlana sAmarthyam ruthE sarvESvaram harim | …” (No one other than hari (vishNu) has the ability to protect – this is well known fact).
  • iyalvinarE – Who has this as true nature?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 65

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pAsuram 65

AchAryan chichchan Aruyiraip pENumavan
thEsArum chichchan avan seer vadivai – Asaiyudan
nOkkumavan ennum nuN aRivaik kEttu vaiththum
Arkkum annEr niRkai aRidhAm                                              65


Word by word meaning

AchAryan – AchAryan
pENumavan – is the protector of
Ar – precious thing
uyirai – that is AthmA
chichchan – (Sishyan) – of his disciple;
thEsu – (thEjas) – the glorious
chichchan – disciple
nOkkumavan – protects
Asaiyudan – with love
avan – AchAryan’s
vadivai – divine body
seer Arum – of greatness;
kEttu vaiththum – even after knowing
ennum – such
nuN aRivai – key inner knowledge,
niRkai – staying in
annEr – that way
Arkkum – for anyone
aridhu Am – is rare.


He (maNavALa mAmunigAL) divined in the last two pAsurams about how due to gratitude and due to love towards services to AchAryan would not let a disciple stay away from AchAryan; he divines in this pAsuram that by the relationship formed due to the aforementioned, how they take care of svarUpam and divine body respectively, and that even though this meaning is heard, doing that in practice is difficult to achieve.

AchAryan chichchan Aruyiraip pENumavan – AchAryan is – for the disciple to reach true goal, since he reforms the disciple to be in good ways which he does by way of giving knowledge, he by his advice is attentive at all times for protecting without any damage, the true nature of the disciple who got his blessings. Such is AchAryan.

thEsArum chichchan avan seer vadivai Asaiyudan nOkkumavan – Disciple is – one having the light of knowledge about true nature of self, based on training by AchAryan, and as said in ‘AchAryanaik kaNdAL pasiyan sORRaik kaNdARpolEyum [SrI vachana bhUshaNam – 244]’ (~when seeing AchAryan disciple should think like how a very hungry person does upon seeing food), and having AchAryan as his life support, nourishment, and enjoyment (thArakam, bhOshakam, bhOgyam) and everything, and since this is AchAryan’s final divine body which is very much liked by sarvESvaran, doing services to that auspicious divine body of AchAryan in suitable ways and be alert at all times for that, and with love be protecting that in such ways.

As said in ‘AchAryan sishyanudaiya svarUpaththaip pENak kadavan; Sishyan AchAryanudaiya dhEhaththaip pENak kadavan [SrI vachana bhUshaNam – 334]’ (~AchAryan shall nurture the true nature (svarUpam) of disciple; disciple shall nurture the divine body of AchAryan), and ‘iraNdum iruvarkkum svarUpamumAy bhagavath kainkaryamumAy irukkum [Sri vachana bhUshaNam – 335](~doing these will be according to their respective true nature, and doing so would be service to emperumAn),

and as said in ‘ippadi idhu iruvarkkum vyavasthithamAy irukkum [?]’ (in this way it would be the way for both of them in their respective ways),  is how two AchAryas have divined.

Asaiyudan nOkkum – is – As said in ‘AdhruthO apyarchayEdh gurum (should worship guru with love), and in ‘kurveetha paramAm bhakthim’ (do parama bhakthi), and in ‘SAnthO anasUyu: SradhdhAvAn [hAreetha smruthi]’ (he is being calm, without displeasure, and with faith),

driven by love, affection without any impurity – towards AchAryan’s divine body, doing services that are suitable for various times, and taking care of the divine body of AchAryan;

He too is being with disciple like said in ‘snigdhOhitha parassadhA’ (should always be kind and wishing well).

alavandharAchAryan – ALavandhAr

thirukoshtiyur-nambiSishyan – thirukkOshtiyUr nambi – who meditates on ALavandhAr‘s divine body

Ar uyir – this shows about the true nature (of AthmA) that is in the form of knowledge and blessings/joy (gyAnam, Anandham), which is loved like SrI kausthubham (jewel) by Isvaran, and as said in ‘angaNNaN uNda en Ar uyir [thiruvAimozhi 9.6.6]’ (krishNan’s lust towards my AthmA has made it lose its juice (as he drank it)), and since it is said ‘ahamannam [thaiththiriya upanishath]’ (I become food (for emperumAn to take us)), it is being of unlimited sweetness,

so the AthmA would be food and jewel to emperumAn.

seer vadivu by this it says – ‘nangen udalam kai vidAn [thiruvAimozhi 10.7.4]’ (is very fond of my divine body and will never give it up), and ‘kshaNE api thE yadhvirahOthi dhussaha: [sthOthra rathnam – 56]’ (which mAhans’ separation you cannot tolerate even for a second..),

and so it shows emperumAn’s great love (maiyal / vyAmOham) towards the matter He loves, such that he cannot be separated even for a second (from AchAryan’s divine body of this last birth)

In this way what are loved by Isvaran, that are, the divine body and the AthmA – those who nurture them that are loved by Isvaran, are the disciple and AchAryan respectively – is the core meaning that is heard through SAsthram and through good AchAryan’s talks; even after hearing about it –

Arkkum annEr niRkai aridhAm – even for those who are greatly knowledgeable, being enthusiastic about this rare conduct is rare. It is as said in ‘adhu sAla arumai uNdu’ (~ there is a lot of rarity in this).

kEttu vaiththum Arkkum annEr niRkai aridhAm – What is sweet to the ears can be heard and enjoyed is all there is to it; even for the knowledgeable ones who have knowledge of ‘I’ (about self), it is rare for them to follow in action the ways that are said in it.

So, what can be achieved without any effort by the grace of AchAryan, is rare to achieve through one’s own efforts.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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