SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AchAriyargaL anaivarum munnAsariththa
AchAram thannai aRiyAdhAr – pEsuginRa
vArththaigaLaik kEttu maruLAdhE pUruvargaL
seerththa nilai thannai nenjE sEr. 67
Word by word meaning
maruLAdhE – Do not be shaken/confused by
vArththaigaLaik kEttu – hearing the words of
pEsuginRa – what is said by
aRiyAdhAr – those who have not learned about
AchAram thannai – the conduct
Asariththa – applied in practice
AchAriyargaL anaivarum – by all the pUrvAchAryas (preceptors)
mun – earlier;
nenjE – Oh mind!
sEr – reach the
seerththa – superior
nilai thannai – state of conduct
pUruvargaL – of the preceptors (pUrvAchAryas).
Your highness divined in earlier pAsuram ‘gyAnam anuttAnam ivai nanRagavE udaiyanAna guruvai adaindhakkAl [upadhEsa raththina mAlai – 61]’, and ‘Ana adimaigaL seyy(um) annilaiyai [upadhESa raththina mAlai – 66]’, that only AchAryan is the means and destiny. (But) others are considering emperumAn only as means and destiny.
Between these two, what is the way – he (maNavALa mAmunigaL) talks to his mind, the means and goal mentioned in the two sentences of dhvayam would not stop without going up to the last stage (considering means and goal as AchAryan), so these are the words of those who do not know this.
As said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (in material world and in paramapadham), since gratefulness towards divine feet of AchAryan is present in the AthmA (until eternity – yAvadhAthmabhAvi) whether being here are there, and even after going there, one performs kainkaryam to Him as part of AchAryan’s happiness, considering that happiness as the goal.
So, he (maNavALa mAmunigaL) is saying, so do not become ignorant after listening to their words that are different, and do follow the conduct of precepts who remove the ignorance.
AchAryargaL anaivarum, etc. – There are – not just one or two, but – starting from SrI madhura kavigaL, nAthamunigaL, upto thiruvAimozhip piLLai are our AchAryas before us, who, for us who have come after them, to be able to follow, have as successive tradition (paramparA) followed the service to their AchAryan’s divine feet as their kainkaryam, and the AchAryan’s divine feet as the means as said in ‘pidiththAr pidiththAraip paRRi [thiruvAimozhi 6.10.11, and, iyal sARRu]’, and so they all have bestowed this to us in the same way, and they all also followed it as said in ‘AcharathIthyAchAra: [vyuthpathti – root]’ (AchAram is doing that in action) – consider such pure conduct that matches the knowledge gained;
pEsuginra vArththaigaLai – As said in ‘kURum samayangaL [rAmAnusa nURRanthAdhi – 46]’ (the other philosophies), having only formation of words (yukthi sAram), and without meanings, and of shallow knowledge, the words they say that occurred to their bad mind;
vArththaigaLaik kEttu maruLAdhE – So do not confuse yourself hearing their words that have no basis. They are the ones who would be like ‘Apaththaip pOkkik koLLugirOm enRu bhramiththu [SrI vachana bhUshaNam – 63]’ (getting confused thinking they are getting rid of danger (and doing something that which creates danger), and would be ‘uthkrushtamAga bhramiththa [SrI vachana bhUshaNam – 213]’ (~thinking that they are of higher birth).
So their words also would be of confusion.
Since they are ‘kEttu aRiyAdhAr pEsuginRa varththaigaL’ (words of those who have not learned in aforementioned ways), such words would be such that they would create destruction of knowledge.
Unlike (will be) said in ‘pUruvAchAriyargaL bhOdham anuttAnangaL kURuvAr vArththaigaLaik koNdu neer thERi [upadhEsa raththina mAlai – 72]’ (learn as is from those who say according to what they learned from the preceptors), those others are not that way where it enlightens. So do not get confused and end up going in any which way by listening to those others;
pUruvargaL seerththa nilai thannai nenjE sEr – That is, being like madhurakavi AzhvAr, and having glorious history – that is our pUrvAchAryas; Oh mind! Be determined to think about their state (nishtai).
nilai – is nishtai – that is, what is shown in the three words of thirumanthram that are SEshithvam (being the chief), SaraNyathvam (being the shelter), and prApyathvam (being the destiny) – instead of stopping these at the level of prathama parvam (first stage, that is emperumAn), inquiring and taking it to the level of charama parvam (ultimate stage, that is AchAryan) – the AchAryas‘ state of being in that ultimate state as per the meaning shown by those three words.
Oh mind! You are the instrument for me who am interested in that glorious state. You get that state and keep to be within you.
Or, as said in ‘adai nenjamE’ (Oh mind! reach it), he (maNavALa mAmunigaL) is saying ‘aththai chenRu sEr’ (go and reach that (state)).
Like one would try to safe keep their artham (wealth) in mountains and caves, he (maNavALa mAmunigaL) is trying for his mind to keep the glorious state, his mind that would not get shaken up by the words of those other who have not learned from AchAryas, his mind that would not shake even if a mountain is shaken (malai kalanginAlum manam kalangAdhu).
By this, it establishes that glorious practices are what need to be done.
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Translation: raghurAm SrInivAsa dhAsan
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