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upadhESa raththina mAlai – 65

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

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pAsuram 65

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

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

alavandharAchAryan – ALavandhAr

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

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

so the AthmA would be food and jewel to emperumAn.

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

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 64

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

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pAsuram 64

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

pillailokacharyar-nayanar-thiruvaimozhipillai-mamunigalmaNavALa mAmunigaL, with AchAryas

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 63

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

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pAsuram 63

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

thiruvaimozhi-pillaithiruvAimozhip piLLai

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

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

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

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

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

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

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

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

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

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

Or,

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

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org