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upadhESa raththina mAlai – 74 (and conclusion)

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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pAsuram 74 – divined by erumbiappA (disciple of maNavALa mAmunigaL)

mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm senkamalap pOdhukaLai – unnich
chiraththAlE theeNdil amAnavanum nammaik
karaththAlE theeNdal kadan.                                        74

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Word by word meaning

uyirgAL – Oh chEthanas (sentients)
man – well established
ingE – in this world!
unni – (If we) think about
pon – the beautiful
adiyAm – divine feet of
maNavALa mAmunivan – SrI maNavALa mAmunigaL
senkamalap pOdhugaLai – (that are like) beautiful reddish lotus flowers
theeNdin – and if got it touched
chiraththAlE – by our head, then,
amAnavanum – amAnava purushA (at the entry of SrIvaikuNtam)
theeNdal – touching
nammai – us
karaththAlE – by his SrI hastham (divine hands)
kadan – would be his duty {adiyEn have heard that this also means that amAnavan touching us is not necessary since we would be happy here itself due to maNavALa mAmunigaL‘s divine feet touching our head here}.

Short explanation (Given by Dr. M. varadharAjan swami in his book of thamizh translation of original vyAkyAnam of upadhESa raththina mAlai).

In his uththara dhinacharyA, eRumbi appA describes the divine feet of maNavALa mAmunigaL, as ‘unmeelath padhma garbha … pAchayugmam… dhayALu: [uththara dhinacharyA – 6]. What it says is as follows.

A flower that is in the process of blossoming – the brightness of its inside that is of reddish hue – the bottom part of his divine feet is of such nature; top part of his feet is whitish like that of gathered milk; it is with beautiful nails, that are whitish like that of full moon days’ moon. The tip part of such nails are having a slight bend; the feet are very soft; they are aprAkrutham (not made of worldly matter, but divine matter); since he is incarnation of Adhi SEshan, it is aprAkrutham. It is the very best;

Such divine feet should be kept in his head – so pleads his disciple erumbi appA.

srisailesa-thanian-mamunigal-eedu-goshtinamperumAL creating the most distinguished thaniyan for his AchAryan maNavALa mAmunigaL

amAnavan – One having four arms, holding conch and disc in his hands, in the virajA river before the entry to SrI vaikuNtam (where he gives his hands to help us out of the virajA river to enter the inner area of SrI vaikuNtam). This is explained in rahasya grantham of archirAdhi (page – 98). It is said as ‘amAnava: – thath purushau amAnava: sa ainAn bramhA gamayathi [chAndogya upanishath – 5.10.2]’. For this, as said in ‘asamsAree vaingutha: purusha:’, ranga rAmAnuja muni has done vyAkyanam for this as one who is not a samsAri.

{The following thought suddenly occurred to adiyEn one day while reciting upadhESa raththina mAlai in a temple. Kindly correct adiyEn’s mistakes in this. This is followed by its translation in English.

மணவாள மாமுனியும் எழுபத்து நாலு சிம்ஹாஸநாதிபதிகளான கணனைக்கிணங்க அவ்வளவு பாட்டுக்கள் இப்பிரபந்தத்துக்கிட வேணும் என்று திருவுள்ளமாய், அப்போது அவர் சிஷ்யர் எறும்பியிலப்பா தன் ஆசார்யன் விஷயமாக ஒரு பாட்டு இதில் கடைசியில் சேர்க்கப் பிரேரிதராய் நெடுங்காலும் அதற்கு ஹேதுவென் என்று பார்த்து, நம்பெருமாள் திருமுன்பே விண்ணப்பிக்க, அவரும் அர்ச்சக முகேன மணவாள மாமுனிகளுக்கு ஆக்ஞையிட, பின் எறும்பியிலப்பாவும் பரம பிரீதியோடே இப்பாட்டை இட்டருளினார், என்பது பிரஸித்தமிறே.

இத்தால் நமக்கு உண்டான விசேஷம் ஒன்றுண்டு. “இந்த உபதேச ரத்தின மாலை தன்னை” வியாக்யானத்தில், இத்தை ஒரு மாலையாக, “ஆழ்வார்கள் பதின்மர் ஒரு கையாகவும், ஆண்டாள், மதுரகவியாழ்வார், யதிராசராமிவர்கள் நடுநாயகமாகவும், ‘நாதமுனி முதலாம் நம் தேசிகர்’ என்று தமக்கு முன்புண்டான ஆசார்யர்கள் ஒரு கையாகவும், இப்படி எல்லாரையும் சேர்த்துப் பிடித்து, ஒரு மாலையாம்படியிறே செய்தருளிற்று” என்று பிள்ளை லோகம் ஜீயர் வியாக்கியானமிட்டருளினார்.

ஆசார்ய ரத்ன ஹாரத்தில் கடைசியாய் மணவாள மாமுனிகள் விளங்குவது போலே, இப்படிப்பட்ட இந்த மாலையிலும் விலக்ஷணமாக, கடைசியாய் மணவாள மாமுனிகள் சேர்க்கப் பட்டாரிறே.

அங்கே இவரை ஸ்ரீ சைலேச தயா பாத்ர தனியன் மூலமாய்ச் சேர்த்த நம்பெருமாள், இங்கும் அர்ச்சக முகேன இவரைச் சேர்த்தருளினார்.

வட மொழி மூலமாய் அத்தை அங்கே சேர்த்தவர், இங்கே தன் ஆசார்யன் உகந்த அழகிய தமிழ் மூலமாய்ச் சேர்த்தார்.

இவரைப்போலே அவரும் ‘ஓரொருவர்’ இறே.

Translation:

maNavALa mAmunigaL thought in his divine mind to write this prabandham in 74 pAsurams, to match the number of seventy four simhAsanAdhipathis established by emperumAnAr. His disciple erumbi appA wished to add a pAsuram to this in praise of his AchAryan. After thinking about a way for this for a very long time, he went in front of namperumAL and pleaded to Him about this. He too through the archakar told maNavALa mAmunigAL to grant this wish; then eRumbi appA happily added this last pAsuram in to this prabandham – this is very well known.

There is a wonderful matter for us regarding this. In the vyAkyAnam by piLLai lOkam jeeyar for the previous pAsuram of ‘indha upadhEsa raththina mAlai thannai’, it is said as:

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

Now, like how in the garland of AchArya rathna hAram maNavALa mAmunigaL is set as the last one, here too in this garland maNavALa mAmunigaL is added last in the most distinguished way.

namperumAL who added maNavALa mAmunigaL there, has, through the archakar, has added him here as well.

He added him there through the samskrutha thaniyan of ‘SrISailESa dhayA pAthram’ and here He has added his AchAryan through the thamizh language that his AchAryan (maNavALa mAmunigAL) is fond of.

Like his AchAryan, He too is ‘Or oruvar’.

Concluding comments

adiyEn got this wonderful opportunity to live in the world of upadhESa raththina mAlai for the past few weeks while trying to translate into English.

There may be several mistakes in the translation, which adiyEn would be happy to correct those if pointed out.

Dr. M. Varadharajan swami’s thamizh translation of original vyAkyAnam by piLLai lOkam jeeyar, was of unlimited help as he made it very easy for adiyEn to quote the sources of references, and to understand the meanings of many samskrutha phrases present in the original vyAkyAnam. Without that, it would have taken adiyen much more time to complete this translation. pallANdu to Dr. M. Varadharajan swami.

Thanks so much to Sri. Sarathy Thothathri swami for reviewing each and every day, correct the structure, spellings, and meanings as appropriate and publishing on time every day. Without his involvement, it would have been very hard to keep going.

Finally thanks to the readers who have sent in comments once in a while, and checking in often.

pallANdu to adiyEn AchAryan’s divine feet for his upakAram of making me involved in sath sampradhAyam.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 73

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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pAsuram 73

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ethiraja_sampathkumararemperumAn in emperumAnAr’s lap

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

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

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

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 72

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pAsuram 72

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

pUruvAchAriyargaL bhOdham anuttAnangaL kURuvAr vArththaigaLaik koNdu.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 71

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pAsuram 71

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

acharyas_paramparai_gifmunnOr

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

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

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

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

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

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

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

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 70

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pAsuram 70

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

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Word by word meaning

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

vyAkyAnam

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

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

garlic

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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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

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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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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