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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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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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upadhESa raththina mAlai – 68

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pAsuram 68

nAththikarum naRkalaiyin nanneRi sEr Aththikarum
Aththika nAththikarumAm ivarai – Orththu nenjE
munnavarum pinnavarum mUrkkar ena vittu naduch
chonnavarai nALum thodar.                                                   68

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Word by word meaning

nAththikarum – The nAsthikas,
Aththikarum –and the Asthikas
sEr – being in
nal – good
neRi – path
nal kalaiyin – as what is said in good SAsthram,
Aththika nAththikarum – and the Asthika-nAsthikas –
Am ivarai – among these groups,
nenjE – Oh mind!
Orththu – think through
vittu – and disassociate from
munnavarum – the first-mentioned nAsthikas
pinnavarum – and the last-mentioned Asthika-nAsthikas
mUrkkar ena – saying that they are having foolishness,
nALum – and always
thodar – follow
naduch chonnavarai – the Asthikas mentioned in the middle.

vyAkyAnam

In the previous pAsuram he (maNavALa mAmunigaL) accepted that the ways of glorious ones is the reference for following, and in this pAsuram, he thinks that he should divine, for the learned ones who live based on AchAryan’s commands, about the nature of those good ones who can be trusted, qualified to accept, and who can be followed, and the nature of the opposite, bad ones who cannot be accepted, and he is talking about this towards his mind, starting the pAsuram with ‘nAththikarum’.

nAththirkar – they are – those who are nAsthikas inward and outward.

Aththikar – they are – those who are Asthikas inward and outward.

Aththika-nAththikar – they are – those who are Asthikas outward, but nAsthikas inward.

When explaining ‘agyanAna vishaya pravaNan kEvala nAsthikanaip pOlE, gyAnavAnAna vishaya pravaNan Asthika nAsthikanaip pOlE [SrI vachana bhUshaNam – 187]’, jeeyar divined the vyAkyAnam for these terms as follows:

kEvala nAsthikanAgirAn, dharma adharma paralOka chEthana eesvarAdhigaLukku prathipAthakamAna SAsthraththil prAmANya budhdhi onRum inRikkE svaira sanchAra paranAyth thirigiRa sudhdha nAsthikan’ (One who does not consider as reference/proof what is said in SAsthrams as true about dharmam, adharmam, paralOkam (other worlds), sentient (AthmA), Isvaran (emperumAn), and having the set habit of going in independent ways), and

‘Asthika nAsthikanAgirAn, dharma adharma sakala prathipAthakamAna SAsthraththai pramANam enRu aRigaiyAlE AsthikanenRum sollalAmpadi iruppAnAy, andha SAsthra maryAdhaiyil adangAdhE thORRiRRuch cheydhu thirigaiyAlE nAsthika samanAyirukkumavan’ (Asthika-nAsthikan is one who can be said as Asthikan as he accepts SAsthram that talks about the aforementioned dharmam, adharmam, etc., but he crosses the limits of SAsthram and lives performing whatever occurs to his mind, so he is being similar to a nAsthikan),

naRkalaiyin nanneRi sEr Aththikar – is – as said in ‘AsthikO dharmaAeelaScha [bhagavath SAsthram]’ (he who is interested in involving in dharmic ways told by SAsthram), he learns SAsthram as true reference which talks about dharmam and adharmam, he stays in that propriety of conduct, and conducts himself based on what is shown in it – he is such a credible Asthikar.

Or, it can be said that he is an Asthika who follows the way of prapaththi, and follows means as put forth by such important SAsthram as bhagavath gIthA.

githai-karappangadu-wrapperAdvise in bhagavath gIthA

Same is said in ‘AsthikanAy ivvarththaththil ruchi viSvAsangAL udaiyanAi ujjeeviththal, nAsthikanAy nasiththal ozhiya [mumukshuppadi – 275] (~ (there is no grey area between) living as an Asthikan with interest and faith and so reaching the goal, and, getting destroyed as a nAsthikan).

Also (aruLALap perumAL emperumAnAr) divined, ‘neRi aRiyAdhAr … iRai uraiyaith thErAdhavarum [gyAna sAram – 27]’ (those who do not know the instructions of SAsthras, and who do not learn about them from the learned ones).

So it might happen that one might get faith in the SAsthrams that are suitable for independent minded, that is, the SAsthrams that talk about the means for getting the benefit of heaven and mOksham (release from this world (but enjoying their AthmA only and not emperumAn)) that are suitable for such people,

and faith in the SAsthrams that talk about upAsanam (worship) which triggers pride/ego (ahankAram), and that talk about the benefits of it like service and experience of emperumAn (but involves ahankAram – doership)

And then there is ‘naR kalai’ that is, SaraNAgathi SAsthram, which talks about services for emperumAn only and enjoyed by/enjoying emperumAn only, and about the means for it.

The ‘nal nERi’ in it is, the ways of means and destiny.

For one to get this in the hands and have faith in its words, and in emperumAn (Asthikyam) – is rare.

Or,

naRkalai is the ‘seerththa madhurakavi sey kalai [upadhEsa raththina mAlai – 26]’ (~ divine prabandham of madhurakavi AzhvAr), that is kaNNinuN chiruththAmbu, (which is about servitude to AchAryan);

nanneRi in it is – as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god), ‘mEvinEn avan ponnadi [kaNNinuN chiruth thAmbu – 2]’ (surrendered to his (nammAzhvAr‘s) golden feet), and ‘AL pukka kAdhal adimaip payananRE [kaNNinuN chiruth thAmbu – 9]’ (My love/desire to serve nammAzhwAr as the ultimate goal materialized immediately), in which madhurakavi AzhvAr talks about subservience etc., – such state of charama parvam (ultimate state – subservience to AchAryan); nal nERi – having such ways/state.

Those having such state of extreme Asthikas are rare like said in ‘Or oruvar [upadhESa raththina mAlai – 55]’.

ivarai Orththu – after thinking through very well and knowing about the nature and character of the three types said earlier – Asthikar, nAsthikar, and Asthika-nAsthikar;

nenjE – Oh the mind which is the instrument for discerning these types and joining or leaving them accordingly!

After discerning about those who do not have the knowledge, who do have the best knowledge, who have got a little bit of knowledge, who cannot be reformed, etc.; after learning each of their nature and character;

munnavarum pinnavarum mUrkkar ena vittu – non-credible nAsthikars mentioned first, and the partial ones that are Asthika-nAsthikar metioned last – leaving them after seeing that they have the audacity to be not under the control of the ways of SAsthram;

that is, leave such two foolish types as said starting with ‘yathprathyaksham thadhEvAsthi nAsthyanyadhithinischithA: | arthakAmaparA: pApa nAsthikA dhEhakingkarA:’ (To those who say that only those seen directly have existence, and there is nothing else, to such people having these evils – Asthikas serve such people),

up to ‘vigyAna lakshaNaisthAmsthu samyak vyavasithas thyajEth’ (those who have the identities of knowledge should leave such people (of evils)),

As said in vittidukai kaNdeer vidhi [gyAna sAram – 30]’ (~ leaving them is commanded), leaving them with all traces of it.

Now it talks about those with whom we can associate.

naduch chonnavarai nALum thodar – Since they are credible, they are different from the other two types; they are neutral ones, that is, the Asthikas;

Oh mind who knows the greatness of and likes such Asthikas! Follow their path every day.

As said in ‘anuvrajAmyaham nithyam’ (I shall always follow), you live following their divine feet.

naduch chonnavarai nALum thodar – By the word in the middle; that is, the nAsthikas experienced in the first word that is about dhEhAthmAbhimAnam (thinking that body itself is AthmA – doing everything focused on taking care of the body more than of the AthmA), and Asthika-nAsthikas experienced in the last word that is about interest in other matters –

– unlike such groups of people – the ones said in the middle word where they consider emperumAn only as the means, being subservient to emperumAn’s devotees, are distinguished and better than the other two groups;

So like how being with those even for one second who are to be avoided would destroy our true being (saththai), being with these (Asthikas) even for one second would be life saver (thArakam) of our true being (saththai), and since it would be the reason for life and growth (of AthmA), you at all times follow them and get true goal.

Since they are having the good state (charama parvam), you also be in that state and get the true goal, by following them and worshiping them.

By this, it has talked about association with amicable ones, and disassociation with opposite ones.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 67

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pAsuram 67

AchAriyargaL anaivarum munnAsariththa
AchAram thannai aRiyAdhAr – pEsuginRa
vArththaigaLaik kEttu maruLAdhE pUruvargaL
seerththa nilai thannai nenjE sEr.                                       67

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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).

vyAkyAnam

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;

acharyas_paramparai_gifChain of preceptors

aRiyAdhAr – Those who have not known this by going close to those AchAryas, as students and staying, learning, seeing, and hearing from the AchAryas.

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).

seermai – Glory of it is the glory shown in the ‘seerththa madhurakavi sey kalai [upadhEsa raththina mAlai – 26]’ (prabandham of glorious madhurakavi AzhvAr); (that is, about servitude to AchAryan).

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.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 66

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pAsuram 66

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

Such disciple is complete in being so;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 65

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pAsuram 65

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

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

alavandharAchAryan – ALavandhAr

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

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

so the AthmA would be food and jewel to emperumAn.

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

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 64

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pAsuram 64

than Ariyanukkuth thAn adimai seyvadhu avan
innAdu thannil irukkum nAL – annEr
aRindhum adhil Asai inRi AchAriyanaip
pirindhu irupAr Ar manamE pEsu.                           64

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Word by word meaning

thAn – Oneself, the disciple,
seyvadhu – shall do
adimai – services (kainkaryams)
than Ariyanukku – to one’s AchAryan
irukkum nAL – till the time
avan – that AchAryan
innAdu thannil – is present in this world;
aRindhum – even after knowing
annEr – this proper way,
Ar – who can be
Asai inRi – not having interest
adhil – in that kainkaryam
pirindhu iruppAr – and be away from
AchAriyanai – one’s AchAryan?
manamE – Oh mind!
pEsu – You find this and let me know.

vyAkyAnam

He (maNavALa mAmunigaL) says that if one thinks about the help of AchAryan as explained in the previous pAsuram, there is no reason for separating from him. If one realizes the service to be done to the true goal that is AchAryan, then too there is no reason for separating from him.

than Ariyanukkuth thAn adimai seyvadhu – That is, like feeding one’s mother and taking care of her (which is natural for the child), for AchAryan who is one’s own chief, be a disciple that belongs only to him, and reach one’s goal doing kainkaryam as per one’s true nature, which is, thinking  that doing kainkaryam and worshiping him is one’s life support, nourishment, and enjoyment (thArakam, bhOshakam, bhOgyam).

avan innAdu thannil irukkum nAL – It is during this time in this earth where due to emperumAn’s wish this AchAryan has incarnated with this divine body, that one should do kainkaryams.

In paramapadham everyone would be immersed in the experience and kainkaryams to emperumAn who is the head of nithyasUris who are ‘ayarvaRum amarargaL [thiruvAimozhi – 1.1.1]’ (nithyasUris who do not forget), and would go deeper into that.

So, when one is needed to live with support of other things in this world – in such a world when AchAryan is present, when AchAryan gets the kainkaryam by way of small things, and by the faculties of one’s body.

It is said, ‘ney amar innadisil nichchal pAlodu mEveerO [thiruvAimozhi 6.8.2]’ (would you be around me and eat the porridge of ghee, and with milk everyday), and ‘kurukkaLukku anukUlarAi [periyAzhvAr thirumozhi 4.4.2]’ (be amicable to do kainkaryam to AchAryan).

If AchAryan ascends to the other world, whom will the disciple serve?

nanjeeyar said ‘ennaip pOl vAypugum sORRaip paRi kodAdhE’ [Like me, who lost the rice which was ready to enter the mouth; nanjeeyar lost his AchAryan bhattar quite early in his life].

annEr aRindhum adhil Asai inRi – Even after knowing the proper way through the words of SAsthrams, and from the advise of one’s own AchAryan, even after knowing about the current state of having the place and time that are suitable for being a servant, and of having the AchAryan – instead of getting involved in that –

adhil Asai inRi – in such a way when having the AchArya kainkaryam that is set for you – but not having interest in it, and due to that reason, who would separate from him and live?

AchAryas who have such a state where they would not live when not getting the experience of emperumAn even for a second – who among the dependents of an Acharyan would separate from AchAryan?

There may be some who separate from him when not knowing the proper way, but among those who understand the proper ways, there would not be any one who would separate from him.

Even if there are those who separate from Isvaran, it would be rare to see any knowledgeable one who separate from AchAryan.

Who would sustain themselves when separating from AchAryan who make him realize the connection with emperumAn which, one had not realized from time immemorial, who created the taste of kainkaryam and accepted his kainkaryam by keeping him with him?

Where to search for them? There is no one like that among those having intelligence.

manamE pEsu – Oh mind which would not sustain by anything other than AchArya kainkaryam!

If there are such people, you search and tell me if you can.

His (maNavALa mAmunigaL’s) divine mind is like he said in ‘ethirAsA ennALum unthanakkE AtkoL ugandhu [Arththi prabandham – 11]’ (~ Oh yathirAja! Please accept me to be for you only always). So he says that there is none that his divine mind knows who would separate from AchAryan.

pillailokacharyar-nayanar-thiruvaimozhipillai-mamunigalmaNavALa mAmunigaL, with AchAryas

This is what they divine as ‘pAdharEkAsamar pirigaiyAlE avaridaththil parivAlE thiruvuLLaththil parivu thORRa aruLichcheydhu aruLinadhu [?](due to the separation of one who is like the lines of the feet, due to love towards him he said this with such love). After that, it seems he said ‘endhai ethirAsA indhath thani iruppil enthAyanthannai ini neekkik kandhAdai aNNanaip pOl kaNkarichchal uNdAkki, vandhArenai nOkkuvAy [?]’.

So, by this pAsuram it is said that those who are subservient to their AchAryan, that is those who consider their kainkaryam to AchAryan as their life support, nourishment, and enjoyment would not separate from him.

– – – – – – – – – –

Translation: raghurAm SrInivAsa 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

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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.

vyAkyAnam

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.

Or,

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

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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.

vyAkyAnam

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.

Or,

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

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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).

vyAkyAnam

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).

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Translation: raghurAm SrInivAsa dhAsan

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