Category Archives: upadhESa raththina mAlai

upadhEsa raththina mAlai – Simple Explanation – pAsuram 73 and Conclusion

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pAsuram 73

Seventy third pAsuram. He brings the prabandham to an end by mercifully stating the benefit to those who learn it.

indha upadhEsa raththina mAlai thannai
sindhai thannil nALum sindhippAr – endhai
edhirAsar innaruLukku enRum ilakkAgich
chadhiRAga vAzhndhiduvar thAm

Those who retain always, in their thoughts, this prabandham called as upadhEsa raththina mAlai which reveals the essence of the instructions of our pUrvAchAryas, will live in a distinguished way, being the recipient of my swAmy yathirAja’s sweet compassion.

This prabandham revealed the incarnation of AzhwArs in a sequence, the places where they incarnated, the commentaries written by AchAryas for their aruLichcheyals (divine compositions), the glories of SrIvachana bhUshaNam which is the essence of the aruLichcheyals as well as their commentaries and the esteemed principle of “AchArya’s affection is the greatest”. Those who meditate constantly on these features of this prabandham will, with the mercy of the most compassionate SrI rAmAnuja, live with the wealth of servitude in this world and prosper further with service in the permanent abode of SrI vaikuNtam.

pAsuram 74

Seventy fourth pAsuram. It is customary to recite the thaniyan (single verse) of maNavALa mAmunigal’s disciple, eRumbiyappA, at the end.

mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm sengamalap pOdhugaLai – unnich
chiraththAlE thINdil amAnavanum nammaik
karaththAlE thINdal kadan

Oh those who live in this firmly established world! If you keep on your head, maNavALa mAmuni’s divine feet which are like golden, reddish flowers, after meditating on them desirously, at the end of this life, you will go in the path of archis (effulgent path) and go past the vrajA river (the boundary between materialistic and spiritual realms). Once amAnavan (a celestial entity who guides) does his principal act of touching you, you will get a divine form, enter thirumAmaNi maNdapam (divine huge courtyard made of gemstones) which is located in SrI vaikuNtam, the unbounded place of happiness, get accepted by emperumAn and be constantly in servitude to emperumAn along with the gathering of devotees.

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

Source: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-73/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-conclusion/

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 70 to 72

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pAsuram 70

Seventieth pAsuram. He explains the evil which happens to us when we are with unfavourable people who are to be given up.

thIya gandham uLLadhonRaich chErndhiruppadhonRukku
thIya gandham ERum thiRam adhu pOl – thIya
guNam udaiyOr thangaLudan kUdiyiruppArkkuk
kuNam adhuvEyAm seRivu koNdu

Just as an article gets foul smell when it is kept with other articles emitting foul smell, one would get evil qualities if one is with people who have rajO guNam (passion, lust etc) and thamO guNam (laziness, inattentiveness etc).

If we are with people who do not have devotion towards emperumAn, other devotees and AchAryan, the devotion that we had [initially, before being with these people] will get reduced. If we are with people who commit offences toward emperumAn, other followers and AchAryan, we will also start committing such offences. This is natural. Understanding this, it is better not to move with such people. This is the path shown to us by our preceptors.

pAsuram 71

Seventy first pAsuram. He explains mercifully as to how the instructions would be of those who are favourable and unfavourable, seen in the earlier pAsurams.

munnOr mozhindha muRai thappAmal kEttu
pinnOrndhu thAm adhanaip pEsAdhE – than nenjil
thORRinadhE solli idhu sudhdha upadhEsa vara
vArththadhenbar mUrkkar AvAr

Instead of following the instructions given by our pUrvAchAryas (preceptors) such as SrIman nAthamunigaL et al, analysing them, and instructing others in the same way, those who instruct others with whatever comes to their minds and who say that whatever meanings they had instructed are all taken from the traditional texts only, are fools.

Our pUrvAchAryas speak, with one voice, all the meanings which are seen in traditional texts. Instead of imbibing such meanings, there are people who will teach new meanings [which occur only to them] to others. They are people who do not have devotion towards their AchAryas, do not have knowledge in sacred texts and who do not have knowledge of well founded, traditional practices.

pAsuram 72

Seventy second pAsuram. mAmunigaL instructs others to approach an AchAryan and get the benefit of carrying out service, which is aligned to AthmA’s basic nature, in this world itself.

pUruvAchAriyargaL bOdham anuttAnangaL
kURuvAr vArththaigaLaik koNdu nIr thERi
iruL tharumA gyAlaththE inbamuRRu vAzhum
theruL tharumA dhEsiganaich chErndhu

Surrender to an AchAryan who is well anchored in traditional beliefs and practices. Learn from such AchAryan, who would instruct the knowledge and practices of our pUrvAchAryas starting with SrIman nAthamunigaL, get anchored in them, carry out service to emperumAn, to the other devotees and to AchAryan in this world itself and live joyously.

This samsAram (materialistic world) breeds ignorance and nurtures it. We can attain a good AchAryan, get good instructions from him, be favourable to the AchAryan and during the time that we are here, we can worship other followers of emperumAn and prosper here itself.

Sources: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-70/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-71/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-72/

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 67 to 69

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pAsuram 67

Sixty seventh pAsuram. He responds to his heart as if it is asking him “You are saying that one should live as if AchAryan is everything for one while some others say that one should live as if emperumAn is everything. Which out of these two is correct?”

AchAriyargaL anaivarum mun Asariththa
AchAram thannai aRiyAdhAr – pEsuginRa
vArththaigaLaik kEttu maruLAdhE pUruvargaL
sIrththa nilai thannai nenjE sEr

Oh heart! Our pUrvAchAryas (preceptors) staring with SrI madhurakavi, SrIman nAthamuni et al were fully engaged with devotion towards Acharyan. Do not get bewildered by the instructions of those who do not understand the actions of those preceptors. Attain the eminent state of our pUrvAchAryas.

First stage in devotion is being subservient to emperumAn. The ultimate stage is being subservient to AchAryan. Our AchAryas much liked and practised this ultimate stage only.

pAsuram 68

Sixty eighth pAsuram. mAmunigaL mercifully states as to who should be followed and who should not be followed.

nAththigarum naRkalaiyin nanneRi sEr Aththigarum
Aththiga nAththigarumAm ivarai – Orththu nenjE
munnavarum pinnavarum mUrkkar ena vittu naduch
chonnavarai nALum thodar

Oh heart! Analyse the three types of people – the atheists, who do not believe in SAsthram, the theists (believers) who accept the esteemed paths given in SAsthram and live as per those, and the believers-disbelievers who superficially accept SAsthram, who do not have firm belief in it and who do not live as per that. Of these three types, discard the first (atheists) and the third (believers-disbelievers) as fools and follow the second type of people (believers) always.

pAsuram 69

Sixty ninth pAsuram. He explains through an example, the benefit accrued through favourable people.

nalla maNam uLLadhonRai naNNiyiruppadhaRku
nalla maNam uNdAm nalam adhu pOl – nalla
guNam udaiyOr thangaLudan kUdi iruppARku
guNam adhuvEyAm sErththi koNdu

Just as an article gets the quality of fragrance when taken near another article which is fragrant, one would get good qualities when one is together with those who have sathva guNam (purely good qualities).

Good qualities are those such as knowledge about servitude, devotion towards emperumAn and other followers of emperumAn, detachment from worldly matters etc. Just as when a field is filled with water, it will overflow into neighbouring fields, when we are together with people who have eminent qualities, we too would get those qualities. One of the important principles of our sampradhAyam is that “We should approach a devotee [of emperumAn] and live under the shadow of his divine feet”.

Sources: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-67/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-68/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-69/

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 66

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pAsuram 66

Sixty sixth pAsuram. He responds to his heart which presumably asked him whether there is anyone who could be cited as an example for the concepts explained in the earlier pAsurams.

pinbu azhagarAm perumAL sIyar perundhivaththil
anbu adhuvumaRRu mikka AsaiyinAl – nampiLLaik
kAna adimaigaL sey annilaiyai nannenjE
UnamaRa eppozhudhum Or

pinbhazhagarAm perumAL jIyar, without any desire in attaining paramapadham, which is a huge place, due to the great affection which he had towards his AchAryan, nampiLLai, carried out apt services to him. Oh heart! Keep thinking about this state, without any fault, constantly.

pinbazhagarAm perumAL jIyar was a dear disciple of nampiLLai. Though he was a jIyar [one who had renounced everything in the world and accepted sannyAsASramam, the state of one who has renounced] during the time of nampiLLai himself, he was carrying out services to the divine form of nampiLLai. Once when jIyar had a health issue, he went to the medical practioner in that place and took medicines from him, thus relieving himself of the health issue. This led to a discussion on whether a SrIvaishNava, especially a sanyAsin could nurture his body by taking medicines. Several people gave several reasons for such an act. One AchAryan said that jIyar did not have the heart to leave namperumAL. Another said that he did not wish to leave SrIrangam while yet another said that he did not have the heart to leave the kAlakshEpa gOshti (gathering of people who were listening to the discourses) of nampiLLai. They then went to nampiLLai and asked him the correct reason for jIyar’s taking care of his body by consuming medicines. nampiLLai called jIyar himself and asked him to reveal the real intention behind consuming the medicines. jIyar replied that when nampiLLai returned after taking his daily bath in kAviri, jIyar would have the fortune of seeing the drops of sweat which would drop down from his divine back and that since he did not want to lose the opportunity of seeing that, he consumed the medicines, thus revealing his unlimited devotion towards his AchAryan. mAmunigaL reveals this here. Just as SrI madhurakavi AzhwAr was for nammAzhwAr and vaduga nambi was for emperumAnAr, this jIyar was, for nampiLLai.

Source: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-66/

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 64 and 65

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pAsuram 64

Sixty fourth pAsuram. He tells his heart that even though AchAryan is the ultimate benefit, viz. one should attain him and enjoy being with him, there is no possibility for one to separate from one’s AchAryan.

than Ariyanaukkuth thAn adimai seyvadhu avan
innAdu thannil irukkum nAL – annEr
aRindhum adhil Asai inRi AchAriyanaip
pirindhiruppAr Ar manamE pEsu

Despite a disciple knowing well that it is his fortune that he can carry out service to his AchAryan only until the AchAryan lives in this world, would any disciple, without any desire in it, separate from his AchAryan? Oh heart! Please tell me.

A disciple can carry out service to his AchAryan only until the AchAryan is alive. Once AchAryan attains paramapadham, the disciple loses the opportunity to carry out service directly, to the AchAryan. Hence, one should carry out service to one’s AchAryan until he is alive. In line with the explanation given in the previous pAsuram, mAmunigaL followed this. Our preceptors too were engaged like this in service to their AchAryas.

pAsuram 65

Sixty fifth pAsuram. Showing the activities of AchArya and disciple, mAmunigaL says that it is difficult to see these in practice.

AchAriyan sichchan Aruyiraip pENumavan
thEsArum sichchan avan sIr vadivai – Asaiyudan
nOkkum avan ennum nuNNaRivaikkEttu vaiththum
Arkkum annEr niRkai aridhAm

AchAryan will protect the esteemed AthmA (soul) of disciple through his instructions and activities. However, the disciple, who received effulgent knowledge from AchAryan, will protect the divine form of AchAryan, which has the greatness of being desired by emperumAn himself, through his services. Even if these had been heard from elders through one’s lineage, though they are good to hear, it is difficult to act according to these.

Sources: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-64/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-65/

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 62 and 63

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pAsuram 62

Sixty second pAsuram. He mercifully states as to how one can easily attain paramapadham.

uyya ninaivu uNdAgil um gurukkaL tham padhaththE
vaiyum anbu thannai indha mAnilaththIr – mey uraikkEn
paiyaravil mAyan paramapadham ungaLukkAm
kai ilangu nellikkani

Oh those who are living in this expansive world of samsAram! If you have the thought to uplift yourselves, I will tell you a simple path to attain that. Listen to me. Carry out devotion at the divine feet of your AchAryan. You will attain paramapadham which is the divine abode of the amazing entity, emperumAn, who is reclining on AdhiSEshan, who has expanded hoods. This is the truth, and as clear as the back of one’s palm.

It is evident that this applies to all those who have a connection with their AchAryan and have devotion to him, from his usage of the generic term ungaLukku, which means “For you all”. Just as Sathrugna, who had devotion towards bharatha, attained SrI rAma’s affection, those who are devoted to their AchArya will easily attain emperumAn. Since these are divine words from maNavALa mAmuni, who is referred to as being one without any false words, there is no doubt in this.

pAsuram 63

Sixty third pAsuram. He mercifully speaks about the great benefit carried out by AchArya and the disciple remaining thankful to him for it.

AchAryan seydha upakAramAna adhu
thUydhAga nenju thannil thOnRumEl – dhEsAn
dharaththil irukka manam thAn porundha mAttAdhu
iruththal ini Edhu aRiyOm yAm

If a disciple realises in his mind that the benefit given by the AchAryan is faultless, it will be unsustainable for him to be at a place where he cannot carry out service to his AchAryan. I am unable to comprehend as to how, despite this, there are some people who are at a place where they cannot carry out service to their AchAryan.

AchAryan engages in many helpful activities such as bestowing knowledge on the disciple, correcting the disciple if he errs, engaging him in service, obtaining  for him mOksham itself etc. One who is a good disciple should think of these and be engaged in carrying out service, with gratitude. mAmunigaL himself stayed in AzhwAr thirunagari until his AchAryan, thiruvAimozhippiLLai. lived in this world and carried out the services as given by his AchAryan. It was only after his AchAryan left for the divine abode [SrIvaikuNtam] that he went to SrIrangam. Thus, he is instructing others, what he himself had followed.

Sources: http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-62/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-63/

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 60 and 61

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pAsuram 60

Sixtieth pAsuram. Starting with this pAsuram, he mercifully explains the devotion towards AchArya, which is highlighted as an eminent meaning in SrIvachana bhUshaNam. In this pAsuram, he says mercifully that emperumAn will not cherish those who are without devotion towards their AchAryas.

than guruvin thALiNaigaL thannil anbu onRu illAdhAr
anbu than pAl seydhAlum ambuyaikOn – inba migu
viNNAdu thAn aLikka vENdiyirAn AdhalAl
naNNAr avargaL thirunAdu

If a person does not have devotion towards the divine feet of his AchArya, emperumAn will not desire to give him a place in paramapadham which has unlimited bliss, irrespective of the extent of devotion which that person has towards emperumAn, the consort of SrI mahAlakshmi. Thus, one who does not have devotion towards his AchArya will not attain the divine abode of paramapadham. Since emperumAn has been referred through his connection with pirAtti [SrI mahAlakshmi] with the usage of the term ambuyaikOn, it appears that even with the presence of pirAtti, who recommends the chEthana to emperumAn by hiding the faults of the chEthana, near  him, emperumAn will not accept those who are not devoted to their AchAryas.

pAsuram 61

Sixty first pAsuram. mAmunigaL mercifully says that emperumAn, the consort of SrI mahAlakshmi, will grant paramapadham to those who have connection with their AchAryas.

gyAnam anuttAnam ivai nanRagavE udaiyan
Ana guruvai adaindhakkAl – mAnilaththIr
thEnAr kamalath thirumAmagaL kozhunan
thAnE vaigundham tharum

Oh those who are on this expansive earth! If one surrenders to one’s AchAryan who has true knowledge on matters related to artha panchakam and activities aligned to that knowledge, SrIman nArAyaNan, who is the lord of SrI mahAlakshmi who dwells on the lotus full of honey, will grant SrI vaikuNtam to such a follower, on his own.

In this pAsuram, mAmunigaL has mercifully and clearly stated about how a good AchAryan will be. It is very important that an AchAryan should have knowledge about artha panchakam – the five meanings – knowledge about self, knowledge about emperumAn, knowledge about the means to attain emperumAn, knowledge about the benefit [after reaching emperumAn] and knowledge about the impediments in attaining the benefit. Further, in line with this knowledge, a person should attain emperumAn as the means and surrender to him through an AchAryan and involve in carrying out kainkaryam to emperumAn and that AchAryan. mAmunigaL mercifully says in this pAsuram that one should surrender to one’s AchAryan and look up to him as the refuge. Those who are like this need not take any efforts on their own to reach paramapadham; emperumAn himself will grant it. This pAsuram is the essence of the entire prabandham.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-60/, http://divyaprabandham.koyil.org/index.php/2019/12/upadhesa-raththina-malai-tamil-61/

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 57 to 59

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upadhEsa raththina mAlai

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pAsuram 57

Fifty seventh pAsuram. He feels sad about the sorrowful state of those who know the greatness of this grantham but are not involved in it.

dhEsigarpAl kEtta sezhum poruLaich chindhai thannil
mAsaRavE UnRa mananam seydhu – Asarikka
vallArgaL thAm vachana bUdaNaththin vAn poruLaik
kallAdhadhu ennO kavarndhu

What is the reason for those who can get rid of their faults of lust and anger, who can meditate well on the excellent meanings learnt from their AchAryas and are capable of following those meanings [in their lives], in not learning the esteemed meanings of SrIvachana bhUshaNam? How strange is it that these people, who are born in the species of humans who are capable of learning SAsthras and following them, are losing out on this grantham by not having the desire for it!

pAsuram 58

Fifty eighth pAsuram. He responds to those who query as to how they should learn the esteemed meanings of SrIvachana bhUshaNam.

sachchambiradhAyam thAm udaiyOr kettakkAl
mechchum viyAkkiyaigaL uNdAgil – nachchi
adhigariyum nIr vachana bUdaNaththukkaRRa
madhiyudaiyIr madhdhiyaththarAy

Oh those who have the minds dedicated to SrIvachana bhUshaNam! If anyone had written a commentary for this grantham which is praised by all, and if those who are anchored in sathsampradhAdyam (the traditional beliefs in truthfulness) feel joyous after listening to it, you too learn it, remaining in the neutral path.

Before mAmunigaL wrote an eminent commentary for it, AchAryas such as Ayi jananyAchAriyar from thirunArAyaNapuram, have written commentaries for it.

pAsuram 59

Fifty ninth pAsuram. He feels joyous by sharing his affection for SrIvachana bhUshaNam with other AchAryas who have fame matching his.

sIr vachana bUdaNaththin sem poruLaich chindhai thannAl
thErilumAm vAykkoNdu seppilumAm – AriyargAL
endhanakku nALum inidihAga ninRadhaiyO
undhamakku evvinbam uLadhAm

Oh AchAryas! It gives me unlimited happiness whether I enjoy the eminent meanings of SrIvachana bhUshaNam with my heart or if I recite it through my mouth. What sort of happiness do you people get? AzhwArs enjoyed emperumAn as insatiable nectar. AchAryas enjoyed AzhwArs and their aruLichcheyals  (dhivya prabandhams) as insatiable nectar. However, mAmunigaL enjoys SrIvachana bhUshaNam itself as insatiable nectar.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-57/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-58/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-59/

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 55 and 56

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

upadhEsa raththina mAlai

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pAsuram 55

Fifty fifth pAsuram. He tells his heart that it is rare to see one who has fully understood the meanings of SrIvachana bhUshaNam and rarer still, to find one who lives as per it.

Ar vachana bUdaNaththin Azh poruLeLLam aRivAr
Ar adhu sol nEril anuttippAr – Or oruvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhanRO adhu

Oh heart! Who is there who has understood the inner meanings of this divine text SrIvachana bhUshaNam? Who is there who lives as per the tenets of this divine text? Understand that there may be, at the most, one or two persons who might have understood its meanings and might be living according to it. Isn’t it very difficult for all to reach this stage? Even though there may be pearls and other gems in the ocean, there will be very few who could dive into the ocean and fetch them. There will be many people standing on the shores of the ocean and looking at it. In the same way, while there may be many people who would have understood the meanings of this grantham superficially, there will be very few people who would have understood the inner meanings. Even if they have understood, there will be much fewer people who live in a detached manner from those pursuits which SAsthras have banned, who show compassion towards those who have carried out offence and who live their lives considering the divine feet of AchAryan as everything for them.

pAsuram 56

Fifty sixth pAsuram. In this, he instructs those who have sathva guNa (purely good qualities) to follow the meanings of this SrIvachana bhUshaNam.

uyya ninaivudaiyIr ungaLukkuch cholluginREn
vaiya guru munnam vAy mozhindha – seyya kalai
yAm vachana bUdaNaththin Azh poruLai kaARRu adhanuk
kAm nilaiyil nillum aRindhu

Oh those who wish to be uplifted! I will tell you such that you could fulfil your wishes. Learn the deep meaning of SrIvachana bhUshaNam, which is getting AchArya’s affection and be anchored firmly in this. This has been mercifully stated by piLLai lOkAchAryar in his grantham and which shows it to those who seek the real meaning of truthfulness.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-55/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-56/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 53 and 54

Published by:

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

upadhEsa raththina mAlai

<< previous

pAsuram 53

Fifty third pAsuram. Starting with this pAsuram, he mercifully gives the essence and the glories of SrIvachana bhUshaNam, mercifully written by lOckAchAryar, and which shows the essence of AzhwAr’s aruLichcheyals. In this pAsuram, mAmunigaL mercifully states the great benefit rendered by lOkAchAryar.

anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum – unnil
thigazh vachana bUdaNaththin sIrmai onRukkillai
pugazhalla ivvArththai mey ippOdhu

As explained in the earlier pAsuram, piLLai lOkAchAriyar, who had such greatness, who was the chief of the clan of mudumbai, who is the lord for us all, with his great compassion, composed rahasya granthams (confidential SAsthras) based on the confidential meanings which were transmitted through the lineage of AchArya – sishya (teacher – student) by AchAryars who had come before him, and showed the path for people to uplift themselves. If one were to analyse all the granthams which he had mercifully written, there is none which will equal the greatness of SrI vachana bhUshaNam. This is not said to praise his work superficially. This grantham has the distinction of revealing truth, vEdhAnthams (upanishaths or end parts of vEdhas which seek and establish the identity of the supreme being) and the greatness of the mercy of AchArya which is the essence of AzhwArs’ aruLichcheyals.

pAsuram 54

Fifty fourth pAsuram. mAmunigaL says that piLLai lOkAchAryAr who wrote this grantham which has such greatness, gave an apt title for it, himself.

munnam kuravOr mozhindha vachanangaL
thannai migak koNdu kaRROr tham uyirkku – minnaNiyAch
chErach chamaiththavarE sIr vachana bUdaNam ennum
pEr ikkalaikku ittAr pin

With the help of the wealth of wise utterances given out by preceptors who came ahead of piLLai lOkAchAryar, he compiled this grantham which those who have learnt well from elders the meanings of SAsthras and sampradhAyas (traditional texts and beliefs) would happily adorn as an ornament. Having compiled it, he also gave it the divine name of SrI vachana bhUshaNam. Just as an ornament made of rathnams (gem stones) is called as rathna bhUshaNam (ornament of gems), since this grantham was compiled with the divine utterances of preceptors, it was named as SrIvachana bhUshaNam. Its distinguishing feature is that unlike being an ornament for the body, it is an ornament for AthmA (soul).

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-53/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-54/

adiyEn krishNa rAmAnuja dhAsan

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