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upadhESa raththina mAlai – 73

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pAsuram 73

indha upadhESa raththina mAlai thannaich
chindhai thannil nALum sindhippAr – endhai
ethirAsar innaruLukku enRum ilakkAgich
chathirAga vAzhndhiduvar thAm.                       73

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Word by word meaning

sindhippAr thAm – Those who reflect on
indha upadhESa raththina mAlai thannai – this upadhESa raththina mAlai
chindhai thannil – in their mind
nALum – always,
enRum – would at all times
ilakkAgich- be the receiver of
in – sweet
aruLukku – grace of
endhai – my swAmi
ethirAsar – SrI bhAshyakArar,
vAzhndhiduvar – and would live
chathirAga – with greatness.

vyAkyAnam

Finally, as he (maNavALa mAmunigaL) had vowed to advice about all the meanings obtained via good lineage of preceptors, he followed that and completely explained about them in this prabandham to completion, and now divining about the benefit of those who are involved in learning this prabandham, and bringing the prabandham to completion, starting this pAsuram with ‘indha upadhESa raththina mAlai thannai’.

That is, those who always at all times reflect in their mind about this prabandham which is most distinguished from all other prabandhams, would be the receiver of grace without effort on their part, and would get distinguished experience of enjoying emperumAn, doing services (kainkaryam), etc., and will stay happy – says maNavALa mAmunigaL.

indha upadhESa raththina mAlai thannai – He is saying ‘indha’ (this), looking at how the pAsurams connect the meanings of beginning ones and the latter ones.

He says, like a pearl garland put together by an expert, this too is a garland of gems; and it is being well regarded by him.

This is made of gems of meanings and advice. Like saying ‘garland of pearls’, ‘garland of ruby’, the identity of this prabandham is being ‘upadhESa rathna mAlai’ (garland of gems of advice).

upadhESa raththina mAlai – By this, as it is obtained through the lineage of advice, it is being well connected with such words. In a garland if one of the connections/gems is lost then it would be a big loss. Here too it would be tied together with ‘kurumAmaNi [periyAzhvAr thirumozhi – 1.2.10]’ (SrI kausthubam). That is, starting with ‘namperumAL, nammAzhvAr’ [upadhESa raththina mAlai – 50]’, up to thiruvAimozhip piLLai, in the good sampradhAyam without any slippage, it has been carried out very well.

It is said, “thiruvaruL mAl … thirumalaiyAzhvAr padhangaL munbu ennuL sErndhanavE” (~ starting from SrIman nArAyaNan up to the divine feet of thirumalaiyAzhvAr has reached in me), and in ‘lakshmI nAtha samArambhAm … asmadhAchArya paryanthAm vandhE guruparamparAm [podhu/common thaniyan]’ (starting from the husband of goddess lakshmI .. up to my AchAryan – I praise this lineage of preceptors).

That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and yathirAja in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.

In this way, this is a distinguished garland; those who reflect upon it every day …

sindhai thannil nALum sindhippAr – A garland would be a decoration for the chest, and one would be able to wear it (tharippu). It is like said in ‘mArvaththu mAlai [thiruvAimozhi 10.10.2]’ (She in your chest like a garland),

As saying in ‘upadhESa raththina mAlai thannai than nenju thannil tharippavar [upadhESa raththina mAlai – thaniyan]’ (who keeps/wears upadhESa raththina mAlai in their heart (their divine feet is shelter for us)), and in ‘upadhESarathnamAlAmimAm dhadhathiyE hrudhayEna nithyam [jIyar nAyanAr vadamozhi mAlai – 73]’, one would be able to wear it (tharippu) in their heart as a decoration. Heart and chest are always together; (similarity of garland and upadhESa raththina mAlai).

mAlai thannaich chinthai thannil nALum sindhippAr – Since this prabandham is looked upon as a priceless garland of gems, it can be worn in the heart every day like a garland of flowers that don’t wilt (vAdAppU mAlai).

In this way this is distinguished, and loved by the people, and its meanings attract the hearts, so it is being suitable for thinking about at all times. This is as said in ‘japthavyam guru paramparaiyum dhvayamum [SrI vachana bhUshaNam – 274]’ (to be muttered is lineage of AchAryas and dhvayam).

There should be some benefit for those who reflect on this..

It is now showing that such and such is the benefit for this {over varied and distinguished commentary that follows now}

endhai ethirAsar innaruLukku enRum ilakkAgich chathirAga vAzhndhiduvar thAm – that is, as said in ‘asmadhgurOr bhagavatha: asya dhayaikasindhO: [common thaniyan]’ (adiyEn’s AchAryar rAmAnujar is like a sea of mercy), they, without any reason on their part, would be able to receive limitless loving kindness of emperumAnAr who is trusted that he can say for the attainment (of true goal) for all AthmAs, and they would be able to live well.

That is, as said in ‘vaLarththa idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’ (emperumAnAr a mother who wishes good for us (who nurtured the meanings of thiruvAimozhi)), since emperumAnAr nurtured this dharSanam, he would give the benefit to those who are involved in this prabandham that shows the meanings of dharSanam. Since this is according to the way of AzhvArs, he (emperumAnAr) nurtures it as he knows its greatness. Since they think about this prabandham every day, his kindness would also be upon them every day.

ethirAsar in aruLukku enRum ilakkAgi Even when Isvaran who is ‘aruLAzhi ammAn [thiruvAimozhi – 1.4.6]’ (emperumAn who is a sea of mercy) refuses to show His mercy, the mercy of emperumAnAr as referenced in ‘nin aruLin kaN anRip pugal onRumillai [rAmAnusa nuRRanthAdhi – 48]’ (~there is no shelter other than your mercy), and in ‘yathirAja dhayAmburASE | thasmAth ananya SAraNa: [yathirAja vimsathi – 20]’ (Oh yathirAja! who is like a sea of mercy who cannot tolerate the suffering of others, so I am not having any thing other than you as the means) – they would be receivers of such divine grace of emperumAnAr;

enRum ilakkAgi – Due to the relationship of father/chief (endhai), his never changing look of mercy would be upon us at all times.

sathirAga vAzhndhiduvar – Would live in a grand manner (by getting emperumAnAr’s grace) better than getting the unconditional grace of emperumAn that is said as ‘mAsathir [thiruvimozhi 2.7.1](~greatly glorious).

ALuriyanAy, adiyEn sathirththEn inRE [kaNNinuN chiruththAmbu – 7] (became a devotee of nammAzhvAr, and attained greatness) is how the words are from one who is immersed in services to AchAryan (madhura kavi AzhvAr towards nammAzhvAr).

sathirAga vAzhndhu is, unlike those who received the grace of Isvaran where they have to say ‘nalivAn innam eNNuginRAy [thiruvAimozhi – 7.1.1]’ (may be you are thinking of making me suffer some more (by not showing up)), ‘ARRang karai vAzh maram pOl anjuginREn [periya thirumozhi – 11.8.1]’ (am afraid like a tree close to the shore of river), ‘idaiyan eRindha maramE oththirAmE, adaiya aruLAy [periya thirumozhi – 11.8.6]’ (please help me by giving your mercy, and not let me suffer like trees cut off by cowherd boy (for the cows to reach out to the leaves)), that is, they who seek the grace of emperumAn would live with fear/doubt and happiness,

those who are part of his (emperumAnAr’s) love, would stay without any worries here and there as well, be relaxed keeping their hands in their chest (a saying to imply – no worries), be without any fear as said in ‘nirbharO nirbhayO asmi [nyAsa vimsathi – 22]’ (have been removed of all shortcomings and I have no fear), be distinguished as said in ‘vaiyyam manni veeRRirundhu [thiruvAimozhi – 4.3.11]’ (will stay in this world for a long time (and here itself will rule paramapadham)), and would live with the praising by the world, and in this world which creates ignorance they would get the ability to live happily.

That is, as said in ‘nam thalai misaiyE pongiya keerththi irAmAnusan adippU mannavE [rAmAnusa nuRRanthAdhi – 108]’ (rAmAnujar who is having greatness that is spread everywhere; for his divine lotus feet to be present in my head for ever), for those who jeeyar (maNavALa mAmunigaL) decorates with the garland of gems (upadhESa raththina mAlai), emperumAnAr would decorate them with crown, and they would live well. Reason of living well is the crown and garland isn’t it?

Like saying ‘adi sUdum arasu [perumAL thirumozhi – 10.7]’ (would wish only for the kingdom of having rAma pirAn’s divine feet in my head), for those who are in that state, they are apt to get such apparels and ornaments as said in ‘un padha yugamAm Er koNda veedu [rAmAnusa nuRRanthAdhi – 83]’ (the most distinguished mOksham, your divine lotus feet).

His prApyam (goal) is like said in ‘SrImathpAdhAravindhayugaLam sirasi krutham dhyathvA, amrutha sAgarAntha:nimagnas sarvAvayavas sukhamAseeth [SrIvaikuNta gadhyam – 6]’ (Would think that the divine lotus feet that is of unlimited sweetness is kept on his head, and be immersed in the sea of happiness, and with all the faculties, would live very well). Here, it is its pinnacle state (servitude to such AchAryan). It is said as ‘rAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live dependent on the beautiful feet of emperumAnAr), and ‘un iNai malarth thAL enthanakkum adhu [rAmAnusa nURRanthAdhi – 76]’ (~(what emperumAn’s divine feet is for you), same is your divine lotus feet for us);

{notice how the vyAkyAnam here is gravitating towards quoting rAmAnusa nURRanthAdhi pAsurams to explain about rAmAnujar’s mercy that is important for us},

By this, it says that those who are the receivers of emperumAnAr’s mercy would be subservient like the shadow of the feet (which is always together with the feet) like said in ‘un thoNdarkatkE anbuRRu irukkumpadi [rAmAnusa nURRanthAdhi – 107]’ (to be in loving state towards your devotees), and would do all kinds of services (kainkaryams) to his (AchAryan’s) divine feet like ‘than Ariyanukku … avan innAdu thannil irukkum nAL [upadhEsa raththina mAlai – 64]’ (~serve AchAryan when he is in this world), and would live very well.

It is as said in ‘thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL thannai uRRu At cheyya, rAmAnusan than thagavAl, ennai uRRAn [rAmAnusa nURRanthAdhi – 97]’ (emperumAnAr accepted me and graced me such that I would be devoted only to the divine feet of those who are of the nature of being devoted only to the lotus feet of emperumAnAr).

It is divined as ‘allAdha pOdhu prApya prApakangaLukku aikyam illai [SrI vachana bhUshaNam – 426]’ (~ it would not match if we don’t consider AchAryan himself as the means and the destiny).

jeeyar (maNavALa mAmunigaL) also prayed as ‘thvadh dhAsadhAsagaNanA charamAvadhau ya: thadhdhAsathaikarasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (For your servant who is so devoted to your words that he could be even bought or sold (by you), please let me serve, without interest in anything else, the last of series of such servants who serve such a devotee of yours; please let this happen every day by your grace). And he is ‘thiruvAimozhip piLLai mAthagavAL vAzhum maNavALa mAmunivan’ {lives well by the great mercy of his AchAryan thiruvAimozhip piLLai (by achieving this wish of being the last of the series of servants of his devotee}.

Or, as saying in ‘paranthAmam ennum thivam tharum [rAmAnusa nURRanthAdhi – 94]’ (will give the place of SrI vaikuNtam), and ‘thannai eydhinarkku atthAnam koduppadhu than thagavu ennum charaN koduththE [rAmAnusa nURRanthAdhi – 66]’ (for those who have surrendered to him he gives that place (SrIvaikuNtam) by giving his grace due to mercy), by his grace they would get the goal of paramapadham and the experience of emperumAn and services, and live as per their true nature;

As said in ‘pAvaLarum thamizh mAlai paNNiya nUl ivai ayndhum ayndhum vallAr, pUvaLarum thirumagaLAl aruL peRRup pon ulagil polivar thAmE [periya thirumozhi – 11.6.10]’ (~ those who are able to follow the meanings of this decad of prabandham will by the grace of thAyAr who is in the lotus flower, live well in SrI vaikuNtam), starting with ‘gyAnam anuttAnamthAnE vaikuntham tharum [upadhEsa raththina mAlai – 61]’ – and then starting with ‘uyyaa ninaivu uNdAgil parama padham ungaLukkAm [upadhEsa raththina mAlai – 62]’ is how he divined definitively about the decoration of those in the state of AchArya abhimAnam (love of/for Acharyan), and he also divined ‘mAmalarAL kOn madiyil vaiththu ugakkum vAzhvu namakku ethirAsan aruLum vAzhvE [Arththi prabandham – 20]’ (the life we get where thAyAr’s husband happily keeps us in his lap (in SrI vaikuNtam), is the life that emperumAnAr bestows upon us).

ethiraja_sampathkumararemperumAn in emperumAnAr’s lap

vAzhndhiduvar thAm – those who are distinguished compared to those in the state of bhagavath abhimAnam (love towards emperumAn),

endhai ethirAsar innaruLukku ilakkAgi enRum vAzhndhiduvar – Those who are the receivers of emperumAnar’s grace one time, would get the life there of eternal service (kainkaryam). It is said ‘aruLAlE adiyEnai abhimAniththu aruLi, anavaratham adimai koLLa [Arththi prabandham – 35]’ (due to his grace he loves me and accepts me for performing eternal service (to him)).

enRum sathirAga vAzhndhiduvar – As said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (there and here), even if they go there they would enjoy the experience of Him based on the thought that He is loved by emperumAnAr, and they would not have the inferior state of doing it for their own happiness.

vAzhndhiduvarThere is no doubt that the life would be good. It is said too as ‘nissamsayasthu thadhbhaktha paricharyArathAthmanAmi’ (He who is involved in kainkaryam to guru would not have any doubts (about getting the true goal)).

enRum sathirAga vAzhndhiduvar – As the benefit of his grace, as said in ‘pallANdum paramAthmanaich chUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (will eternally be around emperumAn and praise him with their pallANdu (mangaLASAsanam/wish Him live long), eternally they would be involved in the mangaLAsAsana kainkaryam (wishing Him well) which follows the true nature of AthmA, and they would live very well.

This is also divined in ‘ “ALumALAr” engiRavanudaiya thanimaiyaith thavirkkaikkAyiRRu bhAshyakArarum ivarum upadhESippadhu [SrI vachana bhUshaNam – 256]’ (ALumALAr pAsuram of thiruvAimozhi – 8.3.9 says that there is no one emperumAn keeps for kainkaryam, He carries his divine conch etc., himself, nobody is there to carry them and follow Him (except iLaiyaperumAL/lakshmaNa), and so on, saying He is being alone), to such lonely emperumAn, periyAzhvAr and emperumAnAr do mangaLASAsanam and call others to join them, so that His loneliness would be removed).

So he (emperumAnAr) takes care of doing ‘thiruththith thirumagaL kELvanukku Akkugai [rAmAnusa nURRanthAdhi – 78] (reformed and made me to exist for the divine pirAtti’s husband). It is this benefit that one can see directly by their eyes.

So, like how he started this prabandham as ‘enthai thiruvAimozhip piLLai innaruLAl’ [upadhESa raththina mAlai – 1], here at the time of discussion of benefits (palam) maNavALa mAmunigaL has divined in the same way as ‘enthai ethirAsar innaruLukku enRum ilakkAgi’, and has concluded the prabandham so.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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SaraNAgathi gadhyam – chUrNai 20

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varaha_avatharvarAha perumAL who vowed to deliver his devotees at the time of their death

avathArikai (Introduction):

In the previous chUrNai, starting with Evam bhUthOsi, bhagavAn has narrated all that a person (bhagavadh SrI rAmAnuja)  who surrenders gets  and also what the person should do to spend the intervening period here until he dies. In this chUrNai, bhagavAn narrates about events happening during the time of separation from the body and how he takes care of him even if the person does not think of him in the final moments.

SarIrapAthasamayE thu kEvalam madhIyaiva dhayayA
athiprabudhdha: mAmEva avalOkayan aprachyutha pUrva
samskAra manOratha:, jIrNamiva vasthram sukhEna imAm
prakruthim sthUla sUkshma rUpAm visrujya, thadhAnImEva
math prasAdha labdha machcharaNAravindha yugala – aikAnthikAthyanthika
parabhakthi paragyAna paramabhakthikrutha paripUrNAnavaratha nithya
viSadha thama – ananyaprayOjana – anavadhikAthiSaya priya
madhanubhavasthvam thathAvidha madhanubhavajanitha – anavadhikASaya
prIthikAritha – aSEshAvasthOchitha – aSEsha SEshathaikarathirUpa nithya kinkarO bhavishyasi II

SarIrapAthasamayE thu kEvalam madhIyaiva dhayayA athiprabhudhdha: –  SarIra – body; pAtha – fall; samayE – time; kEvalam – only; madhIyaiva – only due to me; dhayayA – compassion; athiprabhudhdha: – highly enlightened.

bhagavAn says that around the time when the body finally comes to rest (when the soul is about to depart from the body), due to his (bhagavAn’s) grace, the person who surrenders reaches a highly enlightened state. bhagavadh rAmAnuja asks him whether this is happening due to his grace that he had mentioned earlier? (we had seen this in chUrNai 17). bhagavAn says that this is new. And, it does not happen because the person who surrenders has done something in this birth. It is absolutely causeless, due to his grace alone. In fact, one of the prerequisites for bhagavAn’s grace is that we should not have done anything (other than surrendering fully to him). Whether it is having experience of bhagavAn or getting hurdles removed or creating favourable conditions to reach bhagavAn, there is nothing that the jIvAthmA can do; he has only emptiness in him. It is only the grace of bhagavAn that gets him all these.

In the earlier chUrNai also, bhagavAn had granted gyAna (knowledge) to SrI rAmAnuja. Here also, he is giving him knowledge to a very high extent (athiprabhudhdha:). bhagavAn says that this is something special. What is it? SrI rAmAnuja wants to know…

mAmEva avalOkayan – mAm – me; Eva – only; avalOkayan – to look at continuously.

When earlier knowledge was granted, the jIvAthmA was still very much caught in samsAram; on the one hand, he had to look after the needs of the dhEham (body), even if minimal, and on the other hand, meditate on bhagavAn. Now, when the soul is about to depart, there is no need to look after the physical needs. The focus now is only bhagavAn. Hence this (athiprabhdudhdha:) knowledge is superior. Moreover…

aprachyutha pUrvasamskAra manOratha:aprachyutha – without slipping; pUrva – earlier; samskAra – ceremonial deeds; manOratha – wish or desire.

To wish that various ceremonial deeds carried out previously (before the last moments) would not slip away; that they would bear fruit after death. Let us assume that a person, after he performs samASrayaNam (a ceremony in which the person approaches his AchAryan (spriritual teacher) and undergoes five different stages of purification, one of which is reciting dhvayam, when he surrenders to bhagavAn), indulges in materialistic path, unmindful of what the AchAryan had told him to do, carrying out various misdeeds (apachArams, that we have seen several times before). Just when he is about to die, he starts wondering “am I going to die? How would bhagavAn be disposed towards me? Which path will I take after death – the archiraAdhi path that leads to mOksha or the dhUmAdhi path that leads to heaven or hell and would bring me to back to earth? Where all will I go next? What will I do?”

This is why bhagavAn reassures him, “don’t worry; only due to my grace”. Instead of feeling despondent at the time of death, as described above, what should I do? bhagavAn says that it is only due to his grace that he was able to approach an AchAryan, able to listen to the AchAryan‘s good words, able to carryout samAsrayaNam, able to get strong and deep belief that bhagavAn would take him one day under him, able to gradually mould himself to reach a stage where he craves to be with bhagavAn continuously. Hence he need not fear about losing all the good deeds done earlier. Not only this……

jIrNamiva vasthram sukEna imAm prakruthim sthUla sUkshmarUpAm visrujyajIrNam – torn; iva – like; vasthram – clothing; sukEna – with joy; imAm – this; prakruthim – here, it refers to the body which is connected to prakruthi (primordial matter); sthUla – the large, physical body; sUkshma – the subtle, infinitesimal body; rUpam – body; visrujya – to be disposed of.

bhagavAn further says that one should feel happy that one is discarding the sthUla (large, physical body) and the sUkshma (the subtle, infinitesimally small) body just as one would feel happy about discarding torn, dirty clothes. He says that the relationship between the body and AthmA (soul) is the same as that between the body and a torn dirty clothing. With contempt and disdain we discard the torn clothing. Why then should we feel unhappy about discarding this body, asks bhagavAn. Since death occurs due to his mercy, we should get rid of the body with ease. Not only this, further ripening starts taking place, says bhagavAn. How does that happen…..

thadhAnImEvathadhAnIm – at that time; Eva – only (itself).

Just at the moment that AthmA gets released from the body, various entities get ripened. For example, starting with parabhakthi (knowledge about bhagavAn) this matures into paragyAna (having vision of bhagavAn) and then on to paramabhakthi (attaining bhagavAn). Whether one gets such maturity or not is not going to decide on his attaining mOksham. If they are there, bhagavAn enjoys them as a source of enjoyment. If these are not there at the time of separation from body, they are granted by his sheer grace. In the case of a bhakthi yOgi (one who attempts to reach bhagavAn through bhakthi), if there is any shortcoming at the last moment, he has to take another birth and continue from where he left. But  in the case of a prapanna (one who has performed SaraNAgathi), due to bhagavAn’s grace, there is no such issue. SrI rAmAnuja wonders whether this is possible….

math prasAdha labdha  –  math – my; prasAdha – grace; labhdha – to get or attain.

Problems would come to one who decides on the path to reach bhagavAn (karma, gyAna, bhakthi yOga). But since the prapanna has left everything to bhagavAn, he need not get troubled by such problems. bhagavAn ensures that the prapanna gets everything due to his grace. There will be no hurdle in reaching mOksham too. bhagavadh rAmAnuja wishes to know what all one would get due to bhagavAn’s grace….

machcharANaravindhayugalaikAnthikAthyanthika parabhakthi paragyAna paramabhakthimath – my; charaNa – exalted feet; aravindha – lotus; yugala – two; aikAnthika – absolute or complete; athyanthika – endless; parabhakthi – knowledge on bhagavAn; paragyAna – vision of bhagavAn; paramabhakthi – reaching bhagavAn.

Due to bhagavAn‘s grace, he would get complete, endless knowledge on bhagavAn’s exalted feet (here the term ‘feet’ is indicative of his entire thirumEni, his exalted form) and would gradually get his dharSan (vision of bhagavAn) and would ultimately attain bhagavAn.

kruthaparipUrNAnavaratha nithya viSadhathama ananyaprayOjana anavadhikAthiSaya priya madhanubhavakrutha – obtained; paripUrNa – entire; anavaratha – incessant; nithya – permanent; viSadhathama – of  highest clarity; ananyaprayOjana – not mindful of other benefits (as purushArtham); anavadhika – without reducing even after taking repeatedly; athiSaya – wondrous; priya – full of love; math – my; anubhava – experience.

bhagavAn grants SrI rAmAnuja his experience. How is this experience? It is obtained from parabhakthi, paragyAna, paramabhakthi; it is complete; it is endless. viz without any break; it is permanent and is absolutely clear; it does not look at other benefits; it will never reduce even if SrI rAmAnuja goes on enjoying that experience; it is wondrous, i.e. of a very high stature; and, it is full of love.

janitha anavadhikAthiSaya prIthikAritha aSEshAvasthOchitha aSEsha SEshathaikarathirUpa nithya kinkarO bhavishyasijanitha – born out of; anavadhika – without reducing; athiSaya – wondrous; prIthi – love; kAritha – caused; aSesha – without leaving anything; avastha – situation; uchitha – proper; aSEsha – without leaving anything; SEshathaikarathirUpa – in  the form of loving kainkaryam; nithya – permanent; kinkarO – to be a servitor; bhavishyasi – you will become.

Carrying on from the previous verse, bhagavAn says that the prIthi (love) that he [SrI rAmAnuja] had got from his experience would propel him towards carrying out service that will be beyond abundance, of a very high order, full of love, leaving out nothing, in all situations, and that he (SrI rAmAnuja) will become a truly great servitor to bhagavAn. Thus parabhakthi, paragyAna, paramabhakthi will lead to getting anubhavam (experience) of bhagavAn. This experience will result in prIthi (unlimited love for bhagavAn) which will ultimately lead to permanent kainkaryam (service) at his exalted feet. This kainkaryam is given in a wondrous place from which no one ever returns (SrIvaikuNtam).

Thus far, whatever bhagavadh rAmAnuja had asked of bhagavAn, has been granted to him. What does he want next?

Let us explore that in the next chUrNai.

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 72

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pAsuram 72

pUruvAchAriyargaL bhOdham anuttAnangaL
kURuvAr varththaigaLaik koNdu neer thERi – iruL
tharumA gyAlaththE inbam uRRu vAzhum theruL
tharumA thEsikanaich chErndhu.                                   72

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Word by word meaning

neer sErndhu – You surrender to
thEsikanai – AchAryan (preceptor)
mA – having greatness
theruL tharum – who advises good knowledge,
thERi – and learn as is
koNdu – and accept
vArththaigaLai – the words of
kUruvAr – those who say truthfully
pOdham – about knowledge
anuttAnangaL – and matching conduct
pUruvAchAriyargaL – of the earlier AchAryas (preceptors);
iruL tharumA gyAlaththE – and in this big world that creates darkness that is ignorance
vAzhum – you shall live
inbu uRRu – in bliss.

vyAkyAnam

{Again, piLLai lOkam jeeyar, due to his immense mercy, is summarizing the previous pAsurams related to AchAryan and disciple, and then gets into the commentary of this pAsuram}.

Earlier in this prabandham where he (maNavALa mAmunigaL) started with ‘than guruvin thALiNaigaL [upadhEsa raththina mAlai – 60]’, he talked that if one who does not have association with the divine feet of the ultimate goal that is AchAryan, then Isvaran who is the top most head would not give the true goal, so they won’t achieve that;

that, after reaching the AchAryan who is complete in knowledge and matching conduct, the husband of thAyAr would himself divine such disciple the SrIvaikuNtam;

that, this being the case, those who are interested in reaching true goal, you show love towards your AchAryan’s feet and you will get the paramapadham as surely as having a fruit in your hand;

that, if you think about the favour of AchAryan, there is no room for separating from him, and not just that, he who has fully involved himself in the services to the AchAryan has no room for separating him;

that, in this way about how the disciple and AchAryan protect the divine body and Athma,

that, how the disciple would not be having interest in that place (SrIvaikuNtam) and would consider services to AchAryan’s divine feet only as the limitless true goal, and so would live nurturing that;

and showing those who are like that and what their conduct is (pinbazhagiya perumAL jeeyar),

and that, since the words of advice of those who are ignorant of the ways of the AchAryas would be of confusion, what we need to follow is the conduct of AchAryas who are able to clear such ignorance;

that, in this way the supportable and opposable types of people are to be accepted and rejected respectively based on thinking through this;

that, due to association with these two types of people what good and bad qualities would arise;

that, such opposable types who give wrong advice are foolish.

After divining these, now he is setting to show that one would get the greatest benefit that is the great life of having AchAryan’s love that is reached based on the advice of those who are subservient to AchAryas;

and so by the aforementioned details of pAsurams he gives the essence of meanings of SrI vachana bhUshaNam.

First he started with ‘pinnavarum kaRka upadhEsamAyp pEsuginREn [upadhEsa raththina mAlai – 1]’, and he set forth in this way such advice to others, and completes that;

and now addressing those interested in surviving/reaching true goal, saying that you gain faith in the words (of devotees) that reflect the knowledge and conduct of pUrvAchAryas, and surrender to AchAryan who through giving knowledge, etc., takes care of us; and in this world that generates ignorance, surrender to such highly valued AchAryan and live with happiness; saying so he completes his divining to us.

It is talking about the way for living (surviving/reaching true goal), by

pUruvAchAriyargaL bhOdham anuttAnangaL kURuvAr vArththaigaLaik koNdu.

That is, what with the unblemished true knowledge of pUrvAchAryas starting from SrIman nAthamunigaL who is highly knowledgeable who knows the full extent of truth, up to the recent AchAryas, what with their unblemished conduct that is according to such knowledge,

he (maNavALa mAmunigaL) says that you use the words of those (devotees) who talk about these greatness and thus help reach the divine feet of AchAryan;

Detailed information on wealth – guru paramparA (lineage of preceptors)
(courtesy: http://www.adiyenramanujadasan.org/images/SrivaishanavaGuruparampara.jpg)

neer thERi – unlike the knowledge of SAsthram that could be the reason for confusion, use the words that bring clarity to mind and that is easy to follow;

that is, it is required to get their association in order to get the association of AchAryan as said in ‘kodiyaik koL kombilE thuvakkum pOdhu suLLikkAl vENumApOlE AchArya anvayaththukkum idhu vENum [SrI vachana bhUshaNam – 442]’ (since it is rare to get to the AchAryan that can be the savior, it is essential to have the association with the devotees first, like how it is required to give a small stick as a support for the creeper to grow enough before it could spread into the awning (pandhal)). Using this as the goodness;

pOdham anuttAnangaL – what is said here is – gyAnam (knowledge) and anuttAnam (conduct).

kURuvAr vArththaigaLaik koNdu neer thERi – Even if one learns SAsthram with all the lines explained, it would be hard to get clarity as Asthika and reach the goal. If one follows those who have learned such SAsthram and are having matching conduct, their words would help create interest and faith, bring clarity, and help reach the true goal.

So, you who are interested in reaching the true goal, you hear their words, and as said in ‘atha rAma: prasannAthmA SruthvA vAyu suthasya ha [SrI rAmAyaNam – yudhdha kANdam – 18.1]’ (after that rAman heard the words of the son of vAyu (wind god), that is hanuman, and became having clear mind), be of good existence (saththai) before going to AchAryan, and for growing that state reach the AchAryan and surrender to him, and experience the benefit of that here.

neer thERi – Like a muddled water would become clearer, you who due to the connection with non-sentient having the muddled mind, listen to their mystic words and become clear in your mind like the ‘thERRAm’ seed that can clear the well water; and based on that clarity, surrender to AchAryan and enjoy the benefit that comes out of it right in front of your eyes.

You become reformed by their (aforementioned people’s) words, and do it in action, that is, reach the AchAryan.  As said in ‘thamEva gurumApnuyAth [?]’ (You take him itself as your AchAryan).

So if you hear about – the knowledge of those people about being subservient and due to that their following of the AchAryan, and about their matching conduct – then you would get clarity in your mind, and due to that would surrender to AchAryan, and would be able to get the related benefit.

Next it talks about the benefit one gets when they understand the words (of such devotees) that create faith, and enable reaching the AchAryan:

theruL tharumA thEsikanaich chErndhu, iruL tharumA gyAlaththE neer inb(am)uRRu vAzhumthat is, surrender to the greatly beneficial AchAryan who is complete in knowledge, conduct, etc., gives knowledge etc., and protects us, and due to that greatness (rAja kula mAhAthmiyam), in this material world itself which creates ignorance and which does not have any true joy as said in ‘illai kaNdeer inbam [thiruvAimozhi 9.1.5]’ (~ there is no pleasure that you see), here itself, you shall live with limitless bliss as said in ‘andhamil pErinbam [thiruvAimozhi 10.9.11]’ (endless bliss) that is available in SrI vaikuNtam referred as ‘theLivisumbu thirunAdu’ (~brightest place, full of bliss).

neer vAzhum – As said in ‘periyArkku AtpattakkAl peRadha payan peRumARE [thiruvAimozhi 10.9.10]’ (~ if one serves the noble ones, one would get the unobtainable benefit), the unobtainable benefit that is services to AchAryan – you would be able to do that here when he is in this world as said in ‘avan innAdu thannil irukkum nAL [upadhEsa raththina mAlai – 64]’, and get that wealth that is service (kainkaryam), and live with taste in that. It is due to wealth only one gets good life.

iruL tharumA gyAlaththE inb(am)uRRu vAzhum – Not in some other place {SrIvaikuNtam} or in some other body {special body one gets there}, but here itself and in this birth itself, as said in ‘ingE kANa ippiRappE magizhvar [thiruvAimozhi 8.5.11]’ (here for one to see in this birth itself will become happy), you get the wealth that is love of AchAryan towards you, and live well. It is said as ‘mOdhathvam [?]’ (you shall get happiness).

His (maNavALa mAmunigaL’s) words ‘pinnavarum kaRka upadhEsamAyp pEsuginREn [upadhEsa raththina mAlai – 1]’, is completing with good life as he says here as ‘neer vAzhum’.

So, surrendering to AchAryan, and good life – are Not two things.

By this it has explained the reference (pramANam) words, ‘AchAryasya prasAdhEna mama sarvamabhIpsitham | prApnuyAmithi viSvAsO yasyAsthi sa sukhIbhavEth [anthimOpAya nishtai – page 8]’ (Those who have got the faith that due to the mercy of AchAryan all their wishes would be fulfilled, they would live happily).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.3.1 – Unil vAzh

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paramapadhanathan-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – AzhwAr praises his heart saying “emperumAn and I united and as a result we enjoyed continuous bliss; this abundance of bliss is because of you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the first pAsuram – When a prince lost his kingdom and someone helps him regain it, the prince will praise that person who helped saying “I got this because of you”; Similarly, AzhwAr praises his divine heart thinking “AthmA (Self) who is rightfully qualified for kainkarya sAmrAjyam (the kingdom of servitude) had lost it for so long, it was this heart which got it now”.

pAsuram

ஊனில் வாழ் உயிரே நல்லை போ உன்னைப் பெற்று
வான் உளார் பெருமான் மதுசூதன் என் அம்மான்
தானும் யானும் எல்லாம் தன்னுள்ளே கலந்தொழிந்தோம்
தேனும் பாலும் நெய்யும் கன்னலும் அமுதும் ஒத்தே

Unil vAzh uyirE! nallai pO unnaip peRRu
vAn uLAr perumAn madhusUdhan en ammAn
thAnum yAnum ellAm thanuLLE kalandhozhindhOm
thEnum palum neyyum kannalum amudhum oththE

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

Unil – body which is made of flesh
vAzh – living (gloriously with bhagavath anubhvam in this body which is rare like a lotus blooming on a stove)
uyirE – Oh mind/heart!
nallai pO – this is good!

How so?
unnai – you
peRRu – getting (as subservient to me)
vAnuLAr – more than the nithyasUris who are residents of paramapadham
perumAn – having greater glory
madhusUdhan – one who finished my hurdles (since I have the desire to enjoy him) like he finished the demon madhu
en ammAn thAnum – he who has the quality of being my master, accepting my services
yAnum – I (who desired to enjoy him and surrendered to him for that)
than uLLE – within himself
ellAm – being all sweet
thEnum – like honey and honey
pAlum – like milk and milk
neyyum – like ghee and ghee
kannalum – like sugar and sugar
amudhum oththu – like nectar and nectar
kalandhu ozhindhOm – we have mixed

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

Oh mind/heart which lives in this body! This is good! Due to having you (as subservient to me),  emperumAn who is greater than nithyasUris, finished my hurdles in enjoying him like he finished the demon madhu. Such emperumAn who is my master and I, who am desirous of serving him, mixed like honey and honey, milk and milk, ghee and ghee, sugar and sugar and nectar and nectar.

With this, it is explained that perumAL and AzhwAr mixed like same species (seamlessly). Reason for having many examples (honey, milk etc)  is to show that emperumAn is the source of all tastes/flavours. uyir (vital air) is indicative of heart which is the abode of prANa (vital air).

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

  • Unil vAzh uyirE – Un – SarIram (body); vAzh – living/residing; uyir (AthmA) that resides in body; Also explained as, living in the body without knowing anything else. vAzh – explained as living gloriously now; living gloriously in this body itself which is made of flesh. You have favoured me to reach paramapadham and enjoy variegated experiences. In this body which is made of flesh, blood, bones, stool, urine etc., you have helped me achieve great bliss. From this, vAzh is explained as living gloriously – since time immemorial you enjoyed material/worldly pleasures, you have now favoured me to acquire divine bliss. manas (mind) is indicated with the term “uyir” (vital air – life) since even though AthmA’s dharmabhUtha gyAnam (knowledge) is eternal, the importance of mind is explained in SrIvishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandha mOkshayO” (mind is the main cause for bondage to and liberation from [samsAram] for people). He is calling out for his own mind as “uyirE!“.
  • nallaipO – pO generally indicates go. Here AzhwAr is addressing his mind, saying “come, good mind!” (pO (go) is to be treated as vA (come) – viparItha lakshaNai – Opposite meaning). bO! is also sambOdhana (addressing). nallaipO can also be treated as a single world indicating “nallai nallai” (good good).

Why are you praising me in between (while enjoying divine union with emperumAn)?

  • unnaip perRRu – You, who are generally the cause for bondage, are now the cause for liberation. bhagavAn is eternal (always existing); relationship with him is also anAdhi (without a beginning). Even though he tried to help you in many ways, you did not turn towards him until now and lost the great opportunity to serve him. Since you have turned towards him today, you have got this great result.

AzhwAr explaining further, the great result he got.

  • vAnuLAr perumAn madhusUdhan ennammAn thAnum yAnum – multiple explanations:
    • Though being the leader of nithyasUris, just like he incarnated and finished the demon named madhu, he finished the hurdles which were stopping my divine union with him, overwhelmed me and engaged me in his service; thAnum – I who am the performer of kainkaryam.
    • I who suffered in seeing all visible entities to be suffering in pain of separation in “vAyum thiruayugaL (thiruvAimozhi 2.1)” and emperumAn who removed my suffering through his many efforts.
    • emperumAn who put in efforts (to get me); me who became the target of his efforts.
  • ellAm than uLLE kalandhu ozhindhOm – Just like one [the numeral] is contained in thousand and a puddle of water is contained in sea, we had divine union in which all different tastes/flavours manifested.
  • ozhindhOm – to the maximum – eternal experience. Even when I enter nithya vibhUthi (paramapadham – spiritual realm), I will be ruminating this experience. There is nothing separate (for AzhwAr) in paramapadham; it is the continuation of his blissful experience from here (here it happens with break, there it happens without any break). So, even after having such divine union, the reasons for AzhwAr to seek out to reach paramapadham are – to have proper companionship (with like-minded persons) and to have this experience without any break.

How did they mix?

  • thEnum pAlum kannalum … – For this, thirumAlai ANdAn explains it saying he heard it this way from ALavandhAr – Like two objects of the same species mixed (seamlessly); that is, honey and honey mixing, milk and milk mixing, ghee and ghee mixing, sugar and sugar mixing, necatar and nectar mixing”. But emperumAnAr gives a different explanation – AzhwAr takes these sweet objects as samples for all different flavours and says “we enjoyed all such flavours in our union”. As explained in chAndhOgya upanishath “sarvagndhas sarvarasa:”  (bhagavAn is the source of all fragrances and flavours), AzhwAr mixed with such (tasteful) emperumAn. When two entities (paramAthmA and jIvAthmA) who have gyAnam (knowledge), Anandham (bliss) unite, they unite in such a way that all flavours are manifested. Even in ALavandhAr‘s explanation, when two objects of the same species mix, the quantity increases – so , here AzhwAr is not talking about merging (eliminating of individual identity of jIvAthmA/paramAthmA as explained in adhvaitha philosophy) – he is only highlighting the seamless union.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.3 – Audio

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thiruvAimozhi –> Second centum

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upadhESa raththina mAlai – 71

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pAsuram 71

munnOr mozhindha muRai thappAmal kEttu
pinnOrndhu thAm adhanaip pEsAdhE – than nenjil
thORRinadhE solli idhu suththa upadhEsapara
vArththadhenbar mUrkkar AvAr.                                         71

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Word by word meaning

mUrkkar AvAr – Those of foolishness, would,
(instead of)
kEttu – hearing from the learned
thappAmal – without missing/without mistake
muRai – in the proper ways (kramam) about
munnOr – what pUrvAchAryas (preceptors)
mozhindha – divined
pin – and after that
Orndhu – thinking through that
thAm adhanai pEsAdhE – and saying that to others in the same ways (kramam),
(they would)
solli – say to others
thORRinadhE – only what occurred
than nenjil – to their mind,
enbar – and would say:
idhu – what I have said
suththa upadhEsa para vArththai – came purely in the lineage of advice.

vyAkyAnam

He (maNavALa mAmunigaL) divined in the pAsuram ‘nAththikarum [upadhEsa raththina mAlai – 68]’, as ‘munnavarum pinnavarum mUrkkarena vittu naduch chonnavarai nALum thodar’, that whom to disassociate and associate with, and then in the two pAsurams ‘nalla maNam [upadhEsa rahthina mAlai – 69], and ‘theeya kandham [upadhEsa rahthina mAlai – 70] he told about what one gets when they associate themselves with the two types of people,

and now, in this pAsuram ‘munnOr’ and by next pAsuram ‘pUruvAchAriyargaL’, he shows the differences between the advice of two types of people, and about knowing the nature of foolish ones between them, and about the gain of true nature due to ones who grow the true nature, and so completes the discussion.

and in this pAsuram, as he said earlier ‘munnavarum pinnavarum mUrkkar ena vittu [upadhEsa raththina mAlai – 68]’, he is showing who are such foolish ones; or, thinking that we should talk about the opposite ones who are bad for the AthmA, he is divining a separate pAsuram for that here.

munnOr mozhindha, etc. – As said in ‘munnam kuravOr mozhindha vachanangaL [upadhEsa raththinamAlai – 54]’, the AchAryas who are earlier to us, starting from periya mudhaliyAr, that is SrIman nAthamunigaL – the SrIsUkthis they divined for AthmAs to reach the true goal;

muRai thappAmal kEttuafter hearing such words that are interested in us, in the residence of AchAryan, in the ways of guru-disciple, and in the way of sampradhAyam;

or, munnOr mozhindha muRai thappAmal kEttu – the preceptors divined about matters related to AchAryas as said in ‘uththAra yathisamsArAnmadhupAya plavEna thu’ (he (AchAryan) uses the boat that is AthmA and gets us to the shore), that Is, considering their AchAryan as the savior, and as said in ‘gurumUrthi sthithassAkshAth bhagavAn purushOththama:’ (purushOththaman is present in AchAryan) and so determined that AchAryas are incarnations (of emperumAn), they advise to their disciples also the same way; not missing/making mistake in this order;

acharyas_paramparai_gifmunnOr

pinnOrndhu – after listening to it, thinking about it thoroughly with involvement and interest,

thAm adhanaip pEsAdhE – Being ones to give advice, instead of saying to those who are interested in hearing from them about what was heard and led to clarification;

it is saying how they are giving advice (instead);

than nenjil thORRinadhE solliInstead of following what is said in the true references (pramANams), saying through their speech contrary meanings that arose in their crooked minds;

Or, not being enthusiastic in the matter AchAryan, having accepted only his help, with such dry heart, what ever occurred to it is what they say to others.

In this way, using the dry heart they say which are of disrepute and they say with decorated words, and they don’t stop with that; instead –

idhu suththa upadhEsa para vArththai enbA(a)r – They would say that this is of pure lineage of advice which is trusted. Even though what they say is not based on sampradhAyam, for creating belief in it they say as if ‘in aruLAl vandha upadhEsa mArkkaththai [upadhEsa raththina mAlai – 1]’, that is how they give advice.

They create such contrary meanings for everything; their false words would show up like the weeds among plants, and like rAkshasas for the Adhithyan (sun), and will cause a lot of loss; so it would arise and die, and would not stay well – also since these are words that arose only which are being told;

When asked who such bad ones to give advice are, he (maNavALa mAmunigaL) says they are mUrkkar – foolish ones, who would damage by their advice. Those who don’t analyze fully are of foolishness; this name is matching their nature;

In this way, who give bad advice are fools; and fools would give such bad advice;

In anthimOpAya nishtai my (piLLai lOkam jIyar’s) AchAryan also divined “nam AchAryargaL thiru uLLak karuththai nanRAga aRindhu adhukkuth thagudhiyAy irundhuLLa ukthi anushtAnangaLai AsariyAmal, thangaL manassukkuth thORRinadhE sollum dhussvathanthra prakruthigaLAy svAchArya vishayaththil URRam aRRu irukkum garbba nirbhAgyarAna sushka hrudhayarkku nam dharsanaththil thAthparyArththamum thadhanurUpamAna anushtAnamum theriyAdhAgaiyAlE mElezhundha vAriyAna sivappup pOlE ivvarththam nenjil nilai nillAdhu’.

(Instead of understanding the divine opinion of our AchAryas and following the ways and methods according to that, they who say what came to their mind, they being independent of bad repute, and not having enthusiasm in the matter of their AchAryan, they being unfortunate from the womb and having dry heart, they being ignorant about the inner and deeper meanings of our dharsanam and the matching conduct, that would not stand for too long).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 70

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pAsuram 70

theeya kandham uLLadhonRaich chErndhu iruppadhonRukkuth
theeya kandham ERum thiRam adhu pOl – theeya
kuNam udaiyOr thangaLudan kUdi iruppArkkuk
kuNam adhuvEyAm seRivu koNdu.                                                          70

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Word by word meaning

thiRam adhu pOl – Like of the nature where
chErndhu iruppadhonRukkuth – a thing that is being with
theeya kandham uLLadhu onRai – some thing that is having bad smell
theeya kandham – would get that bad smell
ERum – spread in it,
kUdi iruppArkkuk – for those associated with
theeya kuNam udaiyOr thangaLudan – those having bad qualities,
kuNam adhuvEyAm – only that bad quality would manifest in them
seRivu koNdu – due to that connection.

vyAkyAnam

In this pAsuram he (maNavALa mAmunigaL) is divining about the effect of having association with the opposite type of people who are to be shunned, by saying ‘theeya gandham’, etc.

That is, for those things that are near things like garlic that are the habitat for bad smell, their fragrance in them would be gone and the bad smell would get into it every day.

garlic

It would, only due to the connection of being near it, would remove the fragrance of those things without any trace (nalla vAsanaiyaiyum vAsanaiyOdE kUda pOkki), would give its bad smell to it, and would make it same as its own nature.

theeya guNam udaiyOr, etc. – In the same way, those who are associated with bad qualities would also get such bad qualities.

For this too AchchAn piLLai divined ‘avargaLudaiya piNakkaik koNdu abhAgavatha samslEshaththaiyum bhAgavatha vislEshaththaiyum piRappiththum, bhagavath vislEshaththaiyum piRappiththu, ivanaiyum mudiththu vidum [?]’ (based on the association with them (such bad people), it would create connection with non-devotees, disassociation with devotees, and then disassociation with emperumAn, and would then finish him off).

It is said ‘sathAmasEvanAn nithyam asathAm cha nishEvaNAth | ksheeyanthE chAthanasyanthi gyAna vairAgya bhakthaya:’ (for those not being with noble people, and serving the ignoble ones, the knowledge, devotion, and steadfastness would destroy in them) ;

By this, due to association with ignoble ones, qualities like subservience, etc., would be destroyed from the root, and he would be like a non-existent as said in ‘asannEva [thaiththiriya upanishath Anandhavalli – 6]’.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.3 – Unil vAzh

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Previous Decad

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sita_ram-azhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

In the third decad – AzhwAr tells how emperumAn bonded with him after mercifully appearing to uplift him.

Highlights from nanjIyar‘s introduction

In the third decad – After enjoying unlimited bliss of uniting with bhagavAn which cannot be attained by the self-effort of even the most capable and which he got by the unconditional grace of bhagavAn, since he cannot enjoy such blissful experience alone, to enjoy the same in the company of the residents of paramapadham who are most qualified to enjoy emperumAn  he asks “When am I going to reach them?”and completes the decad.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the third decad – AzhwAr wanting to explain the divine bliss of the most elegant and tasteful bhagavAn, starts elaborating

  • emperumAn being the giver of all tastes
  • his gratitude towards emperumAn who is tasteful
  • emperumAn‘s affection towards AzhwAr himself
  • his not having any ability to return such favour
  • accepting him by manifesting divine bliss
  • since this union is fitting the true nature (of AthmA), such union being eternal
  • unable to bear oneself in separation due to the great bliss
  • his acquiring such bliss
  • the joy which arose in him due to the variegated experiences with emperumAn
  • his desire to enjoy such experience with the residents of paramapadham who are eternally enjoying such bliss

AzhwAr also explains that such bliss of emperumAn is most enjoyable for the residents of paramapadham.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In this decad, AzhwAr explains the union of emperumAn with him, which he greatly craved for in “vAyum thiraiyugaL (thiruvAimozhi 2.1)“.  In between that and this padhigam (decad), emperumAn‘s supremacy was discussed. He saw the greatness of the result he got; only if it was acquired based on his own effort, it will be limited; since it came by the grace of sarvESvaran, it was huge. All different tastes/flavours are present in his experience and there is no equal/greater experience to it.

AzhwAr contemplated who would accompany him in such great experience and found that there was none in this samsAram (material realm). He realizes that those nithyasUris (eternally free) and mukthAthmAs (liberated ones) – both of them residing in paramapadham, who are at par with emperumAn in being prApyam (the result to be accomplished), who constantly enjoy emperumAn and who are leaders in such matters of experiencing emperumAn are the fit company for him and craves to be in their company as said in bhagavath gIthA 10.9 “bOdhayantha: parasparam” (having mutually relishable conversations) in the end.

In “vAyum thiraiyugaL (thiruvAimozhi 2.1)“, while in separation, he took the company of ignorant animals/birds and insentient entities. Here while being overwhelmed with joy of communion with emperumAn, he seeks out the company of the most intelligent nithyasUris.

As explained in SrI rAmAyaNam bAla kANdam 77.26 “rAmasthu sIthayA sArdham…” (The best minded rAma with sIthA, being fully engaged in her, living in her heart always, spent many seasons enjoying with her), SrI rAma and sIthA were enjoying marital bliss for a long time. Before, he was glorified as “being an obedient son, the propagator of righteous principles, worshipped the dhEvathAs etc”. Such perumAL is now behaving like an expert in vAthsyAyana’s kAma SAsthram. The full SlOkam is further elaborated beautifully by nampiLLai to give us the context of AzhwAr‘s emotions towards emperumAn. sIthayA sArdham – Like a lavish prince, he took initiative and enjoyed sIthA who descended from paramapadham with all the freshness/youth; vijahAra – while enjoying like this, he did not apply any restraint in the bliss; bahUn ruthUn – Enjoyed with the appropriate objects matching each season (spring, summer etc); manasvI – He understood sIthA’s heart and fulfilled all her desires; thadhgatha: – just like jAthi (species) and guNam (qualities) are inseparable from an object, SrI rAma mixed with sIthA – like water blending with water; thasyA nithyam hrudhi samarpitha: – Since sIthA fully knows SrI rAma‘s greatness, she too become engrossed in SrI rAma thinking “such great bhagavAn is playing this out; how amazing!” and became very much more attached to him and constantly craved for him. It is this same experience AzhwAr had with emperumAn in this decad.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.2.11 – Eththa Ezhulagum

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Previous pAsuram

azhwar-pagal-paththu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says that those who learn this pAsuram with meanings clearly, will not have the misunderstandings such as “emperumAn is not supreme”, “other dhEvathAs are supreme” etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains elimination of all doubts as the result of (learning) this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the end, AzhwArsays that for those who know/recite this decad, they do not have the defect of considering other dhEvathAs as supreme.

pAsuram

ஏத்த ஏழ் உலகும் கொண்ட கோலக்
கூத்தனைக் குருகூர்ச் சடகோபன் சொல்
வாய்த்த ஆயிரத்துள் இவை பத்துடன்
ஏத்த வல்லவர்க்கு இல்லை ஓர் ஊனமே

Eththa Ezh ulagum koNda kOlak
kUththanaik kurukUrch chatakOpan sol
vAyththa AyiraththuL ivai paththudan
Eththa vallavarkku illai Or UnamE

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

Eththa – having the glorification by the residents of the world as water that helps him grow
Ezhulagum – all worlds
koNda – measured and accepted
kOlam – bodily beauty
kUththanai – measuring as a talented dancer will dance effortlessly
kurukUrch chatakOpan – nammAzhwAr
sol – mercifully spoken
vAyththa – rare/unexpected gain (for the universe)
ivai paththu – these 10 pAsurams
udan – accepting (the meanings)
Eththa – speaking in the form of praise
vallavarkku – those who are capable
Or Unam – defects (considering other dhEvathAs as great, considering them as equal to emperumAn or considering emperumAn to be lower than they)
illai – not present

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

These 10 pAsurams are mercifully blessed by AzhwAr as most rare/unexpected gain (for the universe) in glorification of the most beautiful emperumAn who measured all worlds effortlessly like a talented dancer dances. For those who are well versed in this decad (accepting the principles) there is no defect of considering other dhEvathAs as great, considering them as equal to emperumAn or considering emperumAn to be lower than they.

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

  • Eththa Ezhulagum koNda – Glorified as in vishNu dharmam “sangaissurANAm …” (groups of dhEvas from the heavenly planets, groups of humans from earth, dwellers from celstial vehicles in the sky glorified thrivikrama. Let such thrivikrama who measured the world be there for my auspiciousness), bhagavAn placed all the worlds under his feet out of happiness of being glorified like that.
  • kOlak kUththanai – When he measured the world, it looked so gracious like a well-talented dancer’s dance. AzhwAr does not desire for getting his kingdom back like indhra – instead, he is simply enjoying the beauty of emperumAn.
  • kurukUrch chatakOpan sol – for trustworthiness, it is said “spoken by so and so”.
  • satakOpan – In comparison to vEdhAntham (which is apaurushEyam – not created by anyone), the greatness of thiruvAimozhi in coming out of AzhwAr‘s mouth.
  • vAyththa Ayiram – Just like the greatness of emperumAn, this prabandham is also great; also explained as, thiruvAimozhi is greater than emperumAn. That is, this thiruvAimozhi explains emperumAn as he is – hence the greatness.
  • ivai paththudan Eththa vallavarkku – For those who can sing this decad, accepting its meanings fully.
  • illai Or UnamE – Defect for the AthmA is considering other dhEvathAs as supreme and not considering the supreme lord to be supreme. Such defects are not present for those who learn this decad.

nampiLLai, gives a brief summary of the whole decad at the end.

In the first pAsuram, the principle explained in this decad is briefly highlighted. From the second pAsuram, emperumAn‘s many qualities such as he being the remover of sorrows, being the one with auspicious qualities, being most tender, being lotus eyed, being the helper in danger, having great abilities to accomplish the unimaginable tasks, being the creator and sustainer, being the annihilator, being the object of praising of those who consider themselves to be supreme – thus establishing his supremacy through various examples and finally declares the result of those who learn this decad and completes the decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 69

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pAsuram 69

nalla maNam uLLadhonRai naNNi iruppadhaRkku
nalla maNam uNdAm nalam adhu pOl – nalla
kuNam udaiyOr thangaLudan kUdi iruppArkkuk
kuNam adhuvEyAm sErththi koNdu.                               69

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Word by word meaning

nalam adhu pOl – Like the nature of how
naNNi iruppadhaRkku – being together with
nalla maNam uLLadhu onRai – some thing having good fragrance
nalla maNam uNdAm – would also get the good fragrance,
kUdi iruppArkku – for those being associated with
nalla kuNam udaiyOr thangaLudan – with those having good qualities
kuNam adhuvEyAm – that good quality only would manifest in them
sErththi koNdu – due to that connection.

vyAkyAnam

He (maNavALa mAmunigaL) divines with examples using two pAsurams, about what would happen due to association with the noble and the opposite type of people who were described in the previous pAsuram.

Out of that, in this pAsuram, it talks about what one would get due to association with noble people, bynalla maNAm’, etc.

nalla maNam – is – one having fragrance that would remove the the bad smell of other things. That is, as said in ‘AmOdhavath kusuma samvalanEna yadhvadhAmOghavAn bhavathi kESAbharOpya gandha: [jIyar nAyanAr vadamozhi mAlai – 69] -> for the hair locks that are having fragrant flowers, its nature of having stale smell due to entanglement would be gone and become fully fragrant like said in ‘maNangaL nARum vAr kuzhalAr [periya thirumozhi – 10.3.4]’ (~those having well set hair that is spreading fragrance).

nalla guNam, etc.For those having association with those having the fragrance like said in ‘naRiya nanmalar [thiruvAimozhi 5.5.11]’ (~ good and fragrant flowers) that is SEshathva gyAnam (knowledge that we are subservient) and having good qualities of knowledge, devotion, steadfastness, etc., – due to the connection of such association, they would get, without any smell of illiteracy, that noble quality only.

It was divined, ‘oru sey niramba neer ninRAl … uRAvudhal theerak kadavadhAy irukkum [SrIvachana bhUshaNam – 260]’ (Like how watering of a paddy field would effect in the neighboring field becoming watery, those having association with those with said qualities, would also get such qualities);

So, by this, it can be concluded that the noble qualities that he gets is due to the association with noble people.

IMG_0025Here, thirupputkuzhi maradhagavalli thAyAr giving fragrance to the flowers

AchchAn piLLai too divined – ‘bhAgavatha samslEsham baghavath samslEshaththaiyum piRappiththu, abhAgavatha vislEshaththaiyum piRappiththu ivanaiyum karaimaram sErththu vidum [?]’ (connection with devotees would create connection with emperumAn, and disconnection with non-devotees, and will get him to the shore (reach the true goal)).

It is said ‘sathsangAdhbhavathi hi sAdhuthA akhilAnAm’ (since he is with the noble people, he is being good to everybody).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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