Monthly Archives: February 2016

SaraNAgathi gadhyam – chUrNai 17 Part 2 and 18th chUrNai

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In the previous part, we had seen bhagavAn informing bhagavadh rAmAnuja that inspite of rAmAnuja’s various misdeeds, he was fulling his desires only because SrI rAmAnuja recited dvayam, somehow or the other. We shall continue from there.

kEvalam madhIyaiva dhayayA niSSEsha vinashtasahEthukakEvalam – only; madhIyaiva dhayayA – my mercy alone; niSSEsha – without leaving anything; vinashta – completely removed; sahEthuka – with causes.

bhagavAn says that it was only due to his mercy that all the hurdles (without leaving anything) mentioned earlier were totally removed, along with their causative factors. By using the word “kEvalam” bhagavAn says that to remove the effect of the hurdles mentioned, there is no need to seek any remedy or atonement. His mercy alone is sufficient. What are these hurdles?

machcharaNAvindha yugalaikAnthikAthyanthika parabhakthi paragyAna paramabhakthi vignamath – my; charaNa – exalted feet; aravindha – lotus; yugala – two; aikAnthika – absolute or complete; athyanthika – endless; parabhakthi – knowledge about bhagavAn; paragyAna – ability to have dharshan (vision) of bhagavAn; paramabhakthi – attaining bhagavAn; vigna – hurdle.

The hurdles are those which prevented SrI rAmAnuja (all the sins and misdeeds that he had committed, as we had seen in the first part of this chUrNai) from realising parabhakthi, paragyAna, paramabhakthi at the two exalted lotus-like feet of bhagavAn and carrying out kainkaryam to him.

math prasAdha labhdhamath – my; prasAdha – grace; labhdha – obtain.

bhagavAn says that SrI rAmAnuja will get, out of his grace, these also. What are these?

machcharaNAvindha yugalaikAnthikAthyanthika parabhakthi paragyAna paramabhakthi – math – my; charaNa – exalted feet; aravindha – lotus; yugala – two; aikAnthika – absolute or complete; Athyanthika – endless; parabhakthi – knowledge about bhagavAn; paragyAna – ability to have dharshan (vision) of bhagavAn; paramabhakthi – attaining bhagavAn.

In the earlier verse, bhagavAn mentions about the removal of hurdles for carrying out kainkaryam to his exalted feet. In this verse, he says that SrI rAmAnuja will get complete and infinite knowledge about bhagavAn, have vision of bhagavAn and attain him so that he could carry out kainkaryam to his exalted feet. Not only these, but further also.

math prasAdhAdhEva sAkshAthkrutha yathAvasthitha mathsvarUparUpa guNavibhUthi leelOpakaraNa visthAra: math – my; prasAdha – grace; Eva – only; sAkshAthkrutha – obtain through one’s own eyes; yathAvasthitha – as it is; math – my; svarUpa – basic nature; rUpa – physical form; guNa – auspicious qualities; vibhUthi – SrIvaikuNtam; leelOpakaraNa – tool for my pastime; visthAra: – extent (dimensions or boundary).

bhagavAn says that only due to his grace, SrI rAmAnuja would be  able to see with his own eyes all the entities of bhagavAn – his basic nature, his wonderful physical beauty, his auspicious qualities, his wealth, both in the leelA vibhUthi (this world where we live) and nithya vibhUthi (SrIvaikuNtam) as they are. One may wonder, is there anything other than “as they are”? Can we also see things which aren’t there? vyAkyAthA periyavAchchAn piLLai says that in bruhadhAraNyaka upanishadh, under the chapter gArgy vidhyA, someone says that these are all bhagavAn’s entities, which are all false. Hence bhagavAn says that SrI rAmAnuja will see his entities as they exist. Also, if SrI rAmAnuja were to see on his own, he might not see the proper entities, and hence bhagavAn says mathprasAdhAdhEva – with my grace alone. More than that…….

aparOkshasidhdha manniyAmyathA madhdhAsyaika svabhAvAthmasvarUpa:aparOksha – perceptible; sidhdha – ready; math – my; niyAmyatha – control; math – my; dhAsyaika – servant only; svabhAva – nature; Athma – self; svarUpa – nature.

We can hear about bhagavAn; we can think about him and meditate continuously about him. But if we are able to see him directly with his grace, isn’t this far superior to the other methods (of hearing, thinking etc)?  Once his grace comes to us, our AthmasvarUpam (nature of oneself) blossoms in all its grandeur and we see ourselves for what we are: that we are under his control (he directs us from inside) and that we are his servitors (dhAsya). This is called us Athma svarUpa sAkshAthkAram (seeing/understanding the self as is). Once we get this AthmasvarUpa sAkshAthkAram…….

madhEkAnubhva: – math – my; Eka – only one; anubhava – experience.

Once we get this AthmasvarUpa sAkshAthkAram we can not stop without experiencing him. Once the knowledge about self dawns on us, it will not stop at knowing that AthmA is full of gyAna (knowledge) and Anandha (bliss). It will take us to svarUpa yAthAthmyam (knowing about self, as it is). What is this svarUpa yAthAthmyam? It is knowing that we are fully subsistent on bhagavAn for everything. It is not our nature to enjoy ourselves (kaivalyam or AthmA enjoying self). It is our nature to serve him always. This service to bhagavAn will make him happy. It is not our nature to feel happy that we are serving him. This is very important to understand. We should not enjoy ourselves as it becomes kailvalyam. We should not feel happy enjoying bhagavAn as it becomes svArtha param (benefit for one’s own purpose). We should feel happy that we have become an entity which bhagavAn will enjoy for his pleasure and his pleasure should be the cause for our happiness. We should be bhOgyam (entity for pleasure) and not bhOkthA (one who enjoys pleasure). Our happiness comes out of his happiness. We should not say that “he is my Lord”, but we should say that “I am his servitor”. While both mean the same, in the first part it is “I” who is prominent while in the second, it is “He” who is prominent.

madhdhAsyaikapriya:math – my; dhAsyaika – servant only; priya: – love

The AthmA’s love comes out of being bhagavAn’s servant. In thiruvAimozhi 3.3.1, nammAzhwAr says that throughout his life, he should be with bhagavAn and carry out faultless service. What is the fault in service? It is the thought that the service will bring happiness to me. kainkaryam results from love born out of experience. The experience is not mine but it is his.

paripUrNAnavaratha nithyaviSadhathamAnanyaprayOjanAnavadhikAdhiSaya priya madhanubhavasthvamparipUrNa – completely; anavaratha – incessantly; nithya – permanently; viSadhathama – very clearly; ananyaprayOjana – without any other benefit; anavadhika – unllimited; adhiSaya – wondrous; priya – loving; math – my; anubhavasthvam – experience.

bhagavAn blesses bhagavadh rAmAnuja with experience which is fulfilling, without any break, always permanent, which is very clear, not looking at other benefits, unlimited, absolutely wondrous and supreme, and is full of love.

thathAvidha madhanubhavajanithAnavadhikAthiSaya prIthikArithathathAvidha – like that; math – my; anubhava – experience; janitha – born out of; anavadhika – unlimited; adhiSaya – wondrous and supreme; prIthikAritha – caused by love.

aSEshavasthOchitASEsha SEshathaikarathirUpa nithyakinkarO bhava – aSEsha – without leaving anything; avasthOchitha – appropriate states; aSEsha – without leaving anything; SEshathaika – only serving; rathirUpa – in a loving form; nithya – permanent; kinkarO bhava – be servitor.

bhagavAn grants SrI rAmAnuja his wish. He tells rAmAnuja that he can carry out all services to him with the love born out of the experience that SrI rAmAnuja obtained from bhagavAn. This service would be rendered in all states, leaving nothing behind, would be permanent, unlimited, supreme. Thus bhagavAn fulfils all that Sri rAmAnuja had prayed to him, starting with removing all the hurdles in the path of getting parabhakthi, paramagyAna, paramabhakthi and ending with carrying out service in all situations with love born out of bhagavAn’s experience.

We shall now move on to the 18th chUrNai which is just one line (spoken by SrI ranganAtha):

Evam bhUthOsi – be like this (Let your desire become true).

bhagavAn grants SrI rAmAnuja’s prayer to be a servitor at his exalted feet, always like this.

We shall now go on to the 19th chUrNai.

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 63

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pAsuram 63

AchAryan sey(dha) upakAramAnavadhu
thUydhAga nenju thannil thOnRumEl – thEsAn
tharaththil irukka manam thAn porundha mAttAdhu
iruththal ini EdhaRiyOm yAm.                                                   63


Word by word meaning

thUydhu Aga – If without any blemishes
nenju thannil – in the mind
thOnRumEl – one realizes
upakAramAna adhu – the favour
AchAryan – one’s AchAryan
sey – did, then
manam thAn – one’s mind
porundha mAttAdhu – would not tolerate
irukka – staying
thEsantharaththil – in a place that is away from service to AchAryan;
ini – this being the case
Edhu – what could be the reason for
iruththal – staying in that way in a place that is away from service to AchAryan?
yAm aRiyOm – I don’t know of any.


He (maNavALa mAmunigaL) divined in the previous three pAsurams about AchAryan’s nature of getting us to the shore (uththArakathvam). In this pAsuram, he is divining about AchAryan’s help (upakAram) that he did to us, starting with AchAryan sey(dha) upakAram’.

The big help of AchAryan who gave knowledge etc., and been giving protection – if this gets highlighted in individual minds, then mind of a disciple who is having gratitude would not be capable of living in a different place than the place of AchAryan.

AchAryan sey(dha) upakAramAna adhu – Since the great help that AchAryan did for this disciple to reach true goal cannot be paid back in any way, and is beyond words, it can only be referred to as ‘adhu’ (that). If such great ‘that’ help is thought through in the mind –

thUydhAga nenju thannil thOnRumEl – Starting from giving knowledge, through getting the destiny of SrIvaikuNtam, the continued help that is nurtured;

upakAramAnavadhu – As said in ‘AthmanOhyathi nIchasya yOgidhyEya padhArhathAm | krupayai vOpa karththAram AchAryam samsmarEth sadhA [vyAyAnam of SrI vachana bhUshaNam – 324]’ (even if of lower strata, one should meditate on the divine feet of AchAryan who shows the divine feet that is meditated on by the yOgis),

and in ‘aththA nee seydhana adiyEn aRiyEnE [thiruvAimozhi 2.3.2]’ (Oh emperumAn, as mother, father etc., and as Acharyan I cannot finish talking about various help you have done for me),

and in ‘ennaith theemanam keduththAy maruvith thozhum manamE thandhAy unakku en seygEn [thiruvAimozhi 2.7.8]’ (How can I return your favor of helping me by removing the badness in my mind such that I can break the cycle of births here),

and so in these ways if one involves about the great help of AchAryan, if that gets highlighted in one’s mind in pure thoughts; saying ‘if’ here shows the rarity of having such gratitude.

While it is common to see those not having gratitude, those having gratitude are rare to find.

In the material world that is like this, as said in ‘gurvarthasvAthmana: pumsa: kruthagyasya mahAthmana: [anthimOpAya nishtai – page 8]’ (one should always have gratitude and meditate upon the guru),

it is only he (maNavALa mAmunigaL) who is there to follow this. He (maNavALa mAmunigaL) who is full of knowledge, his gratitude is like he has said in:

– ‘thEsam thigazhum thiruvAimozhip piLLai [Arththi prabandham – 12]’ (thiruvAimozhip piLLai whose greatness has spread in all places)

– ‘vAsa malarth thAL adaindha vaththu [Arththi prabandham – 57]’ (vaththu -> vasthu; thiruvAimozhip piLLai considered me as a thing (whereas I am nothing) that reached his fragrant divine feet) , and

– ‘thiruvAimozhip piLLAi theevinaiyOm thammaik kuruvAgi vandhu uyyak koNdu [Arththi prabandham – 46]’ (thiruAimozhip piLLai incarnated to accept us who are having rude minds, to get us reformed, to reach the true goal), and

– ‘thirumalaiyAzhvAr thiruvAimozhip piLLai seer aruLAl, tharumadhi koNdavar thammai uththArakarAga eNNi, iru manamE [Arththi prabandham – 21] (Oh mind! thiruvAimozhip piLLai who is having the divine name of SrI SailESa, by his voluntary mercy bestowed knowledge in me – using that knowledge as the means think about him as the savior from this material world), and

– ‘seerArum AchAriyanAlE anRO nAm uyndhadhu [Arththi prabandham – 45]’ (It is due to AchAryan that we realized our relationship with emperumAn, and that we get the true goal). and

– ‘kUsAmal eppozhudum kURu [Arththi prabandham – 45](say that (the aforementioned) about our AchAryan without shyness and pride).

thiruvaimozhi-pillaithiruvAimozhip piLLai

Now, He (maNavALa mAmunigaL) says that, in this way the mind of these people who have seen the help of AchAryan would not wish to stay in a place different from that of AchAryan.

thEsAntharaththil irukka manam thAn porundha mAttAdhu – That is, the mind which expects to give something in return for the help received, would not be fit in a place different from that of AchAryan, for the reason of interest in things, interest in living in a place, etc.

Even if they liked to be there somewhere else, their mind would not find it fit to stay in such places, as said in ‘ninnidaiyEn allEn enRu neengi [thiruvAimozhi – 8.2.10]’ (My mind leaves saying that I am not a part of you), it would leave them and be ‘mundhuRRa nenju [periya thiruvanthAdhi – 1]’ (Oh mind! which is more eager than me), such is the mind that sets to avoid being somewhere else as said in ‘pOndhadhu en nenju [rAmAnusa nURRanthAdhi – 100]’ (my mind got fixed onto your divine feet).

So, as said in ‘upakAra smruthiyAlE sahavAsam sidhdhikkum [SrI vachana bhUshaNam – 325]’ (due to the disciple’s thoughts of gratitude, AchAryan would get his company), the mind of those who stay together with him and stay under the sight of him (AchAryan), would not be able to tolerate the separation.

Those having such mindset are those like nanjeeyar, dheivavAri ANdAn (look for his divine name in this link: AlavandhAr), et al.

Now, when asked ‘Why do you say that the mind would not tolerate separation? There are those who are staying separated (from AchAryan)’, he (maNavALa mAmunigaL) says –

iruththal ini EdhaRiyOm yAm – As said in ‘AchAryan paNNina upakAraththai anusandhiththu ilan Agil, gyAnAmsamadaiya maRaindhu agyAnAmsamE mElidumஆசார்யன் பண்ணின உபகாரத்தை அநுஸந்தித்திலனாகில், ஜ்ஞாநாம்சமடைய மறைந்து அஜ்ஞாநாம்சமே மேலிடும்’ (~ If one does not appreciate the help done by AchAryan, the characteristics of knowledge would fully vanish, and only ignorance would rise up),

with such ingratitude which is ‘nishkruthi illAdha pApam’ (sin that does not have a requital / parikAram), without knowing that, being separated and being immersed in that state – don’t know the reason for this. Only the minds of those who are separate from AchAryan would know the reason.

ini EdhaRiyOm – After this is the state of the meanings, is there some who knows the reason (for the separation) and can tell us that. Since he (maNavALa mAmunigaL) is ignorant when it comes to knowing the mistakes of others, he is saying ‘ini EdhaRiyOm’.

Without going according to the words of SAsthram – ‘nithyam gurumupAseetha’ (should meditate about guru every day), and without going according to the words of AchAryan ‘sadhAchAryan kaN vattam vittAl, nithya samsAriyAyE pOmiththanai’ (If stayed away from the sight of AchAryan, one would eternally stay in the cycle of being born in this material world) – such people’s conduct is beyond comprehension of knowledgeable ones.


yAm EdhaRiyOm – Having the conduct of being under the shadow of AchAryan, budding and blossoming of svarUpam – instead, having the heart of opposite conduct – do not know to find and tell you the reason for that. I do not ‘know’ that.

So even for him (maNavALa mAmunigaL) who is full of all knowledge, this contradictory conduct is beyond knowing.

vyAkyAtha piLLai lOkam jeeyar says ‘my AchAryan divined in his anthimOpAya nishtai, the following aithihyam’ :

A SrivaishNavan, who had surrendered to the divine feet of nanjeeyar, was preparing to leave for some other place; a knowledgeable person hated that saying do you have to leave the divine feet of nanjeeyar. He responded and consoled, wherever I am, nanjeeyar’s love would be there’;

a confidante sishyai (woman disciple) of nanjeeyar heard this and said to that person for not being anguished for going away, ‘What did you say piLLAi (child)! Here you think about the story divined in the vyAkyAnam of ‘EnaththuruvAy ulagidandha UzhiyAn pAdham nALum maruvadhArkku uNdAmO vAn [mudhal thiruvanthAdhi – 91] (One who does not surrender to the divine feet of emperumAn – would they get SrIvaikuNtam?) (If such is the case for emperumAn, it goes without saying in the case for AchAryan – is the implication here).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 62

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pAsuram 62

uyya ninaivu uNdAgil um gurukkaL tham padhaththE
vaiyum anbu thannai indha mAnilaththeer – mey uraikkEn
paiyaravil mAyan paramapadham ungaLukkAm
kaiyilangu nellikkani                                                                  62


Word by word meaning

indha mAnilaththeerOh those who are in this big world!
ninaivu uNdAgil – If having the wish of
uyya – reaching the true goal, then
vaiyum – place
anbu thannai – devotion
um gurukkaL tham – in your AchAryas
padhaththE – divine feet;
mey uraikkEn – I am saying the truth,
paramapadham – SrI vaikuNtam of
mAyanemperumAn who is
pai aravil – lying down in thiruvananthAzhvAn (Adhi SEshan)
ungaLukku – would be surely for you, (as sure)
nellikkani Am – like the gooseberry fruit
ilangu – placed
kai – in you hand.


So, he (maNavALa mAmunigaL) showed in the last two pAsurams the gain and loss through the association with an AchAryan and the lack of it respectively; this being the state, if you have the wish to reach the true goal, then have unlimited devotion towards the divine feet of AchAryas whose state is of dhvayam, who would protect even by losing themselves like a mother who would eat medicine to remove the ill of her baby through her milk, and who are subservient to their own AchAryas;  the place that is enjoyed by those who break the cycle of birth would become very easily available to you.

emperumAnAr-thiruvAimozhippiLLai-mAmunigaLLove towards the feet of – emperumAnAr, thiruvAimozhip piLLai, maNavALa mAmunigaL

uyya ninaivu uNdAgil – As said in ‘svOjjeevanEchchA yadhi thE [vishNu thathvam]’ (when one gets the interest to reach true goal), if they have the wish to reach true goal, if they get the wealth that is the mind becoming amicable to this, then for them too there would be no concern of rarity and greatness, that is, what is here and what is there (the other world), (arumai perumai – immai maRumai).

If we see the state of the people here, it is rare like parama bhakthi (to get those who are interested in reaching the true goal).

If asked – In this way we got the interest that is very difficult to get, so what do we need to do now?

um gurukkaL tham padhaththE vaiyum – See to it that you kept the devotion towards your AchAryan’s divine feet as said in ‘un thALiNaik keezh anbu thAn migavum kUrndhadhu [rAmAnusa nURRanthAdhi – 71]’ (~ my love is growing for your divine feet).

vaiyum anbu thannai – Like keeping the riches under one’s feet, keep your love towards your AchAryan’s feet. Being attached to that divine feet is what is apt to do.

um gurukkaL – Am I asking you to place your love on some guru’s divine feet – it is in your guru who removes your darkness that is ignorance, and as said in ‘gyAnadheepthEgurau’ (guru grows the light that is knowledge), who grows your discerning knowledge, who protects you, who helps you – such guru’s divine feet that is part of the vimala charama thirumEni (final birth’s pure divine body), which is pure and sweet (pAvanathvam and bhOgyathvam) – that is the divine feet in which I am asking you to show your love.

tham padhaththE anbu thannai vaiyum – Like it is said in ‘kurugUr nambi, muyalginREn undhan moykazharku anbaiyE [kaNNinuN chiruththAmbu – 10]’ (Oh nammAzhvAr! I am trying to get love towards your divine feet), and ‘anbar adikku anbar [gyAna sAram – 40]’ (devotee of the divine feet of devotee (AchAryan/devotees), who love emperumAn),

have love towards the reason for love.

It is hard for you to have love like said in ‘anbu avar kaNNE vaiththu’ (love towards Him), that is, towards emperumAn, so try to hold on to the one that is easy (that is the divine feet of AchAryan).

indha mAnilaththeer – Oh those born in this big world who are having such a big fortune of having AchAryan also incarnating here and working against odds for protecting us!

Your AchAryas are being of nature as said in ‘irundha Uril irukkum mAnidar eththavangaL seydhArkolO [periyAzhvAr thirumozhi 4.4.7]’ (~ those who are in the place where the said devotees live, Oh what penances did they perform to get such opportunity!), and ‘gOvindhan guNam pAduvAr uLLa nAdu [periyAzhvAr thirumozhi 4.4.8]’ (the place where SrIvaishNavas live, who sing the qualities of emperumAn), and ‘pAdha dhULi padhudhalAl ivvulagam pAkkiyam seydhadhE [periyAzhvAr thirumozhi 4.4.6]’ (this world got the fortune of getting the dust from the feet of devotees);

so your AchAryas try to make you like themselves, like said in ‘Urum nAdum ulagamum [thiruvAimozhi 6.7.2]’ (makes this town, country, and world to blabber emperumAn‘s divine names like how she does (AzhvAr in feminine form) ).

indha mAnilaththeer um gurukkaL tham padhaththE vaiyum anbu thannai – As said in ‘mAnidarkkAy innilaththE thORRudhalAl yArkkum avan thALiNaiyE unnuvadhE sAla uRum [gyAna sAram – 38]’ (since AchAryan incarnates in this world for the people, it is apt for everyone to serve his two divine feet),

it is only to reform you, AchAryan has incarnated and he goes everywhere in this earth for that as said in ‘chachAra vasudhAthalE’ (went around everywhere in the earth); you who live in such earth.

Think through and understand that this is all for us only, and reach that divine set of feet. The AchAryas are of the state like ‘engum thirindhu arangan emmAnukkE kAdhal sey thoNdar [perumAL thirumozhi – 26]’ (~ going everywhere and being in love with arnagan emperumAn), and they form confluence of such devotees.


mAnilaththeer – by this he (maNavALa mAmunigaL) is addressing those who are deeply involved in this world, and advising for everyone to benefit, hoping to get one or few people, as said in ‘yadhi kachchinmumukshu: syAth’ (It would be some one (or few) who would be mumukshu).

When asked – ‘Your highness are advising like this. Would it get in our hands such a big benefit for our little goodness (of having love towards AchAryan’s feet after surrendering to him)? (alpamAna AnukUlyam)?

mey uraikkEn – I vow that there is no doubt in the matter of this meaning.

Like saying ‘sathya pUrvam idham vacha:’ (these words that are full of truth);

Since I who am trustworthy is saying this, there is no doubt in getting the goal.

He being ‘poy ilAdha maNavALa muni [maNavALa mAmunigaL vAzhi thirunAmam](~ maNavALa mAmunigaL who does not have falsities), saying in this way -‘

mey uraikkEn we can be confident by his faith (prathyayam), that no one would miss the benefit.

mAnilaththeer mey uraikkEn – By this, as said in ‘rAmENa hi prathigyAtham haryakshagaNa sannidhau [SrI rAmAyaNam sundhara kANdam 51.32]’ (Rama promised in the presence of troops of monkeys and bears, about the extermination of enemies),

like how chakravarthy thirumagan, whose speech is of truth, vowed in the presence of groups of monkeys and bears, maNavALa mAmunigaL vows when among these people. This swami doing this deed would continue until they get the benefit.

pai aravil mAyan, etc. – As said in ‘paiththa pAmbaNaiyAn thiruvEnkatam [thiruvAimozhi 3.3.10]’ (thirumalai of emperumAn who has got the bed as the snake with open hood), SrIvaikuNtam which is said as ‘AgaththaNaippAr aNaivarE AyiravAy nAgaththaNaiyAn nagar [mudhal thiruvanthAdhi – 32]’ (those who are into hugging women and going in such ways – would they get the place of emperumAn who is in the bed of Adhi sEshan having thousand mouths?), such SrivaikuNtam of the one who is enjoyable by the nithyasUris who do not have the scent of material world, would become easily and without in vein available to you who have that love (towards AchAryan).

mAnilaththeer pai aravil mAyan parampadham ungaLukkAm – As said in –

‘aNaivadhu aravaNai mEl pUmpAvai Agam puNarvadhu [thiruvAimozhi 2.8.1]’ (joining the bed of Adhi sEshan, being together with periya pirAtti (activities of emperumAn in paramapadham)), and

– ‘thayA sahAseenam anantha bhOgini [sthOthra rathnam – 39]’ (having thiruvananthAzhvAn as bed, He is being there with pirAtti), and

– ‘SEshabhOghE SriyAsahAseenam [vaikuNta gadhyam]’ (He is lying down on thiruvananthAzhvAn, with pirAtti), and

‘ananthan paNAmaNigaL thammil oLi maNdalaththin idaiyil vadivArum mAmalarAL valavarugum maRRai maNmagaLum AymagaLAm idavarugum irukka, naduvAga veeRRirukku nAraNanai [Arththi prabandham – 23]’ (~ With Adhi sEshan’s open hood heads, in the middle of brightness, with beautiful SrIdhEvi on the right, and the other pirAttiyars bhUdhEvi and neeLA dhEvi on the left, and in the middle, the one seated is nArAyaNan),

that paramapadham in which emperumAn is present with his divine consorts and servants would become easily available for you who are immersed in samsAram (related to material world) (if you direct your love to your AchAryan’s divine feet), as said in ‘brahmaNas sAyujyam salOkadhAmApnOthi [yajur vEdha ashtakam]’ (~ achieves equivalent of brahmam (emperumAn) as per that place);

This, as said in ‘Evamvitha pAdhEnAdhyArOhathi [kausheethaki upanishath 1.51]’ (in this way he climbs by stepping on to the seat of foot rest of sarvESvaran), we would be having extreme enjoyment, as equivalent to nithyasUris (who are always with emperumAn in SrIvaikuNtam);

pai aravil mAyan paramapadham ungaLukkAm – The paramapadham that is said as ‘thannudaich chOdhi [thiruvAimozhi 3.10.5](His divine place that is described as very bright), which is the place of the one having the divine seat as thiruvanandhAzhvAn (Adhi sEshan) who is having exquisite and spread out head due to the touch of emperumAn and whose nature of body (Adhi sEshan’s) is cool, soft, fragrant, etc., which is the place of one having divine pirAttiyArs, and having immeasurable svarUpam (nature), form, quality, wealth, and of wonder – such place would be achievable for you without your trying for it.

Such big benefit is described with an example now, as:

kai ilangu nellikkani – That is, as said in ‘kaiyil kani enna kaNNanaik kAttith tharilum [rAmAnusa nURRanthAdhi – 104]’ (even if you show krishNan as easily available like a fruit in the hand) , and in ‘vaikuntha mAnagar maRRadhu kai adhuvE [thiruvAimozhi – 4.10.11]’ (that big place of SrIvaikuNtam would be in our hands), for them SrI vaikuNtam would be available in their hands in obvious way like having gooseberry fruit in the hand. It is said, ‘kaiyuRu nellik kaniyaik kAtti’ (showing the fruit available in the hand).

kai ilangu nellikkani – Like being able to hold a ripe gooseberry fruit, SrIvaikuNtam would be in your hands; that (fruit?) would make the desired thing happen; this would make the true nature happen;

{here we can see that the vyAkyAthA that is piLLailOkam jeeyar, due to his extreme kindness, goes back and provides more explanations about some of the phrases of this pAsuram }

paramapadham – As said in ‘thadhvishNO: paramam padham sadhA pasyanthi sUraya: [rig vEdham]’ (nithyasUris are always looking at that divine place of vishNu), it is a place always enjoyed by nithyasUris, and would be the place for you also to see and immerse in experiences – like said in ‘kaNdaRidhiyE [mudhal thiruvanthAdhi – 85]’ (~ see and know); It is as said in ‘neelAnjanAdhrinibam [SrIvaikuNta sthavam – 67]’ (like anjanAdhri mountain), is ‘maippadi mEni [thiruviruththam – 94]’ (having divine body with saturation of blue color).

pai aravil mAyan paramapadham – paramapadham is of the One who makes those who reached Him to be immersed in serving Him, and accepts that service, and grows that servitude; such place is –

ungaLukkAm – for you who want to reach that true goal.

You don’t have to want it, he does not have to give it – when you are very interested in this place set for you (AchAryan’s divine feet), that place will be yourself automatically, like how it happened for them (AzhvArs?) as said in ‘vAnavar nAttaiyum nee kaNdu koL [thiruvAimozhi 3.9.9]’ (he would grant us the place of paramapadham);

It is said – ‘bhungthE bhOgAnavidhitha nrupa: sEvakasyArbhakAdhi: [nyAsa thilakam – 21]’ (The children of a servant who serves the king would enjoy royal benefits even though they do not personally know the king), and –

nal thAdhai, sompudhalvar thammadhanRO thAya muRai thAn [Arththi prabandham – 60]’ (~ Oh emperumAnAr! Since you are my mother, adiyen also would get what you got (paramapadham) as the ancestral property);

ungaLukkAm – Even if you are of any kind of birth, activities, and knowledge, for you who are interested in attaining true goal and are fond of divine body of AchAryan, the benefit that is up there would be down here and fall in your lap, and would be a benefit in your hands.

paramapadham ungaLukkAm – There is no doubt in it. sidhdhir bhavathi – you will get that benefit.

It is said as ‘nissamsayasthu thadhbhaktha paricharyArathAthmanAm’ (those devotees involved in service are being without any doubt), and as –

vERAga Eththi iruppArai vellumE maRRavaraich chAththi iruppAr thavam [nAnmugan thiruvanthAdhi – 18]’ (SrIvaishNavas who praise emperumAn in distinguished way and are immersed in that – the state of those who serve such SrIvaishNavas would win over that of such SrIvaishNavas itself) and as –

madhurakavi sonna sol nambuvAr padhi vaikuntham [kaNNinuN chiruththAmbu – 11]’ (the place of those who have faith in the words of madhurakavi AzhvAr (about serving the devotees), would be SrIvaikuNtam).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 61

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pAsuram 61 (main pAsuram of this prabandham).

gyAnam anuttAnam ivai nanRAgavE udaiyanAna
guruvai adaindhakkAl – mAnilaththeer
thEnAr kamalath thirumAmagaL kozhunan
thAnE vaikuntham tharum.                                           61


Word by word meaning

mAnilaththeer – Oh those in this big earth!
adainthakkAl – If (you) take refuge under
guruvai – an AchAryan
udaiyanAna – having
nanRAgavE – very good
gyAnam – knowledge
anuttAnam ivai – and conduct matching that knowledge (anushtAnam), these things, (then)
thirumAmagaL periya pirAttiyAr (SrI mahAlakshmi)
kamala – who is in lotus flower
tthEnAr – full of honey
kozhunan – Her husband, that is emperumAn,
thAnE – himself
tharum – would give
vaikuntham – SrI vaikuNtam (to you).


Now, he (maNavALa mAmunigaL) divines that just by the relationship with one’s AchAryan, thAyAr’s husband sarvESvaran himself would give SrIvaikuNtam – explained in this pAsuram ‘gyAnam anuttAnam’, etc.

gyAnam – is – knowledge related to grasp of what is the means, and haste in the matter of goal.

anuttAnamis – having conduct according to that (knowledge), conduct in the matter of means and goal, as said in ‘alarmEl mangai uRai mArbA – un adikkeezh amarndhu pugundhEnE [thiruvAimozhi 6.10.10]’ (~ Oh emperumAn in whose chest resides thAyAr who is from lotus flower – have set myself well under the shadow of your divine feet), and in ‘vazhuvilA adimai seyya vENdum [thiruvAimozhi 3.3.1]’ (shall perform unblemished services), and in ‘nAyEn vandhu adaindhEn nalgi AL ennaik koNdu aruLE [periya thirumozhi 1.9.1]’ (I being a lowly one like a dog, I came and surrendered to you, please grace me and accept as your servant).

This is what is said in dhvaya mahAmanthram. So, it is divining here that an AchAryan who is steadfast in dhvayam which is of 6 words, is the one to surrender to.

This is as said in ‘ivanukkAgath thAn upAyAnushtAnam paNNi rakshikkavalla mahA bhAgavathan’ (Great devotee who can protect the Sishya (disciple) by observing  emperumAn as the means on behalf of him).

ivai – (these) – As said in ‘ivaiyanRE nalla ivaiyanRE theeya ivaiyenRivai aRivanElum [periya thiruvanthAdhi – 3] (I know that these are good, and these are bad), using that knowledge which can distinguish between good and bad deeds, rid of those to be ridden, acquire those to be acquired – conduct in such form.

AchAryas divined ‘AchAryanukku adaiyALam aRivum anushtAnamum’ (AchAryan is identified by knowledge and conduct); they also refer to these two in ‘vilakshaNarudaiya gyAnAnushtanangaLil vAnchaiyum [Sri vachana bhUshaNam – 243]’ (having love towards the ways of knowledge and matching conduct of distinguished ones).

Knowledge about key matters, as per the true nature of self (svarUpam), as said in ‘sva gyAnam prApaka gyAnam prApya gyAnam mumukshubhi: | gyAnathrayam upAdhEyam’ (knowledge about nature of self (svarUpam), knowledge about means, and knowledge about destiny, are the three matters of knowledge that mumukshus (those wishing to leave the cycle of birth and go to SrIvaikuNtam) may acquire; no other knowledge is required);

Knowledge and conduct as per dhvayam whose meaning is shown by SrI vachana bhUshaNam;

nanRAgavE udaiyanAna guruvai – By surrendering only to such AchAryan who is complete in the aforementioned (knowledge and conduct), and is established well in sathva guNam (purity of goodness / tranquility), would one be able to reach the true goal. Even if there is one of them (knowledge, conduct) lacking (in AchAryan), he who surrenders would not get the benefit of such surrender.

In the place that is surrounded by forest fire, if there are blind and lame for each other, it would be useless. It is only by someone having both eyes and legs would it be possible to escape and survive such a place.

So knowledge with less conduct, or conduct with less knowledge is useless.

Starting with ‘gyAnaheenam gurum prApya … yadhA pAram na gachchathi [anthimOpAya nishtai – page 5] (going to a guru who does not have knowledge … have not reached the other shore’), is what it says. Only if one has got both eyes and legs would he be able to help someone reach the shore. It is as said in ‘andhO anandha grahaNa vasaga: [nyAsa thilakam – 21]’ (a blind shall go with the help of one having eyes), etc.

AchAnpiLLai too divined, ‘thannai akkarai ERRavalla gyAnam mudhalAnavai muzhumaiyAga niRaindhavanAyiruppAn oruvan (the unique person who is complete in gyAnam etc., the one who can get you to the shore).

So, one should take refuge of such AchAryan who is having unblemished knowledge and matching conduct.

srivaishna-guruparamparaiAchAryas of gyAnam anuttAnam

guruvai adaindhakkAl – If one has faith in AchAryan who can remove ignorance and increase proper conduct, as the means and destiny and surrender to him, as said in ‘upAyOpEyabhAvEna thamEva SaraNam vrajEth [SrI sAthvika thantra dhvaya prakaraNam]’ (shall surrender to AchAryan as our means and destiny);

adaindhakkAl – Like a lost ship reaching a shore, if by AchAryan’s grace one gets the love of AchAryan who is ‘anjinAn pugalidam’ (shelter for those who are afraid (of this material world, etc));

when reaching the guru who holds the divine feet (of emperumAn(Ar)) for us, and protects us;

guruvai adaindhakkAl – As said in ‘gururEva param brahma [SrI sAthvika thanthram dhvya prakaraNam]’ (guru is the top most god), and in ‘peethakavAdaip pirAnAr pirama guruvAgi vandhu [periyAzhvAr thirumozhi 5.2.8]’ (emperumAn who is wearing yellow garments came as AchAryan (and sat in my heart and removed the blemishes)), if one surrenders to the best among the gurus.

If this unobtainable is obtained, then by the greatness due to surrendering (rAja kula mAhAthmyam), emperumAn will bestow the ultimate goal of eternal kainkaryam.

adaindhakkAl mAnilaththeer – As said in ‘yE cha vaishNava samSrayA: [chaNdilya smruthi – 1.15]’ (they who have surrendered to vaishNavas..), when having internal disposition of AchAryan’s love.

mAnilaththeer – Oh those in this big world! I (maNavALa mAmunigaL) am not able to leave you alone because we have got unbreakable relationship with emperumAn as said in ‘gyAlaththAr thamakkum vAnaththavarkkum perumAn [thiruvAimozhi 4.5.8]’ (head of those in this world and the other world);  it is also said ‘gyAlaththAr mandha budhdhiyum [AchArya hrudhayam – 203]’ (dull mind of the people of this material world);

I am only asking you to use the means that is even simpler than prapaththi.

If asked – but if we reached AchAryan as you said, what would happen?

thEnAr kamalath thirumAmgaL kozhunan thAnE vaikuntham tharum – He (maNavALa mAmunigaL) replies: as said in ‘thEnAr thirumAmgaL kozhunan thAnE guruvAgi [gyAna sAram 38]’ (the husband of thAyAr (SrI mahAlakshmi) himself would be the guru), to reach Him, He himself would give SrIvaikuNtam, as said in ‘thEnaiva thE prayAsyanthi thadhvishNO: paramam padham [chANdilya smruthi – 1.15]’ (by that only they go to that vishNu’s srIvaikuNtam);

As said in ‘thirumAl vandhu en nenju niRaiyap pugundhAn [thiruvAimozhi 10.8.1]’ (emperumAn came and fully occupied my heart), and in ‘aravindhap pAvaiyum thAnum agampadi vandhu pugundhu [periyAzhvAr thirumozhi 5.2.10]’ (He and thAyAr who is from lotus flower, came and sat in my heart), since He comes into his heart as a best seat as said in ‘en uLLam mAlukkidam’ (my mind is the place for emperumAn), we can say He Himself (would give it).

It is divined, ‘AchAryanaip paRRugai kAlaip pidiththuk kAriyam koLLumOpAdhi [SrI vachana bhUshaNam – 427]’ (surrendering to AchAryan is like achieving our wish from someone by holding on to their feet (which means our wish would be surely fulfilled)).

Due to this kind of means which never leaves us, and which cannot be ignored (by Him), emperumAn who is the husband of thAyar who is said as ‘thEnAr malar mEl mangai [periyAzhvAr thirumozhi 1.4.7]’ (periyA pirAttiyAr who is on the lotus flower that is full of honey), for those following the way of having AchArya abhimAnam (love by/towards AchAryan), with Her blessings, He would give us the destiny for Her happiness.

As said in ‘yasyA vIkshya mukham [SrI sthavam – 1]’ (Looks at pirAtti’s divine face (to check if She is happy)),

for the happiness in Her face, just based on the connection, He would be all over us to give SrivaikuNtam.

It is as said in ‘svayamEva parandhAma svayam nayathi mAdhava: ’ (mAdhavan (this name indicates SrI mahAlakshmi’s husband, implying her recommendation) takes (us) by Himself to the top place that is paramapadham);

thenAr kamalath thirumAmgaL kozhunan – Since periya pirAttiyAr (SrI mahAlakshmi) who is having her place as the lotus flower which due to Her connection is full of honey, She who is having the name of SrI, subjugates (attracts and gets under control) her husband emperumAn and makes them reach true goal, them who who have surrendered to AchAryan whose nature is to connect us to emperumAn through to Her connection; so for her love, He takes the role of giving mOksham himself, as said in ‘aham mOkshayishyAmi’ (SrI bhagavath gIthA – 18.66) (I give the benefit of SrIvaikuNtam).

thirumAmagaL kozhunan thAnE – Would give the ultimate experience of SrIvaikuNtam that is said as ‘thirumAl vaikuntham [thiruvAimozhi 10.7.8]’ (SrIvaikuNtam of emperumAn).

vaikuntham tharum – As said in ‘veedum tharum [thiruvAimozhi 3.9.9]’ (would divine the pleasure of SrIvaikuNtam), will give the opportunity to live with interest in doing eternal services in the togetherness of emperumAn and thAyAr.

This pAsuram is the life/heart of this prabhandham (uyir pAttu).

So by this, it has conveyed the meaning the ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam 447]’ (AchAryan’s love towards us is the only shelter).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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