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rAmAnusa nURRanthAdhi – 69

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

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr was being proud about thinking about his love towards those who have surrendered to emperumAnAr’s divine feet; (in this pAsuram) he thinks about how emperumAnAr, more than eeSvaran, had helped him, and becomes happy about it.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about the greatness of his love towards auspicious qualities of the noble ones who reached emperumAnAr’s divine feet; in this pAsuram amudhanAr says – during the time of total annihilation, seeing the state of sentient not having faculties of the body, senses, and mind, for me who was like that, without requiring my asking, periya perumAL voluntarily due to His extreme kindness gave me the body and senses; He created me but at the same time did not relieve me from this material world and include me in His divine feet;  such hard to attain ones, now emperumAnAr who is our father, gave His divine feet to me as means and destiny, and now he has lifted me up from this material world (samsAram).

sindhaiyinOdu karaNangaL yAvum sithaindhu munnAL
anthamuRRu Azhndhadhu kaNdu avai enRanakku anRu aruLAl
thanda aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE                    –   69

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Word by word meaning (given by maNavALa mAmunigaL)

mun nAL – before the time of (Him) creating,
sindhaiyinOdu – along with the main faculty that is – mind,
karaNangaL yAvum – all the faculties/senses
sithaindhu – (had) destructed,
anthamuRRu – and got annihilated
Azhndhadhu –  and became ineffective without any difference from non-sentient,
kaNdu – seeing such state,
anRu – at that time,
aranganum – periya perumAL,
aruLAl thandha – gave, only due to his kindness,
avai – those faculties/senses
en thanakku – to me who is like a non-sentient

as said in ‘karaNakaLEbarair gatayithum dhayamAnamanA: (by His kind mind, He gave faculties/senses to the sentient); unlike how He gave faculties/senses,
than charaN thandhilan ­– He did not give His divine feet;
irAmAnusan – (but) emperumAnAr,
endhai – as a father for me
vandhu – came and

as (amudhanAr) said in ‘arangan seyya thAL iNaiyOdu ArththAn’, (got me to the beautiful divine feet of arangan emperumAn)
thAn – he (is the one who)
adhu thandhu – gave those divine feet (of emperumAn) (to me, and)
inRu eduththanan – he took out
ennai – me who was drowning in the sea of material world

Oh! what a help this is! – is the thought.

vyAkyAnam

sindhaiyinOdu karaNangaL yAvum sithaindhu –  As said in ‘manashshashtEndhiriyANi’,  since mind (manas) is main among the senses, and since those senses would not be able carry out their activities without the help of mind, specifying mind here is representative of all the other ten senses/faculties.

In this way, during the time of annihilation (praLayam) all the eleven senses together got destroyed to the state of subtle form (sUkshma avasthai), as per the ways said starting from ‘pruthivi apsu leeyathE’, to ‘thama:parEdhEva Ekee bhavathi’  (states of matter getting destroyed and finally reaching emperumAn in subtle form);

antham uRRu Azhndhadhu – everything got destroyed and was without being any different from non-sentient,  during such state,

munnAL – before the time of creation,

kaNdu – As said in ‘thadhaikshatha bahusyAm prajAyEyEthi’, (~I shall become many) and, ‘karaNakaLEbarair gatayithum dhayamAnamanA:’ (due to His own kindness gave the faculties), – without requiring my asking, with His own kindness,  He gave those senses/faculties to become helpers to Him, and ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhithum, pUrvamEvakruthA brahman hastha pAdhAdhi samyuthA’  (~earlier, brahmam gave me senses in all diverse forms, they are for me to present them to His divine feet) for serving to His divine feet,

avai – those – that is, mind, along with other senses/faculties

anRu – during the time of creation

enthanukku aruLAl – voluntarily gave me the faculties/senses,

aranganum – such (kind) emperumAn – is it possible to justify that as He stays away, He stay put and not hear me when calling Him due to sufferings of material world? is it possible to justify that He is busy due to some other business? He is ever present in the place where I have been born;  He is enthusiastic to protect every one and so is present here with his hand showing protection; such emperumAn

periyaperumAL-udayavarSources of karaNam and charaNam

than charaN As said in ‘sarvE vEdhA: yathpadhamAmananthi’, ‘vishNO:padhE paramEmadhva uthsa:’, ‘dhanammadheeyam thava pAdha pankajam’, ‘kadhA:punaSSanka radhAnga kalpaka dhvajAravindhAnkuSa vajra lAnchanam’, ‘thrivikrama thvachcharaNAmbuja dhvayam madheeya mUrdhdhAnam alankarishyathi’, ‘kadhAham bhagavath pAdhAmbuja dhvayam SirasA dhArayishyAmi’, ‘Ethathadh dhEhAvasAnEmAm thvath pAdham prApayasvayam’,  (~all vEdhas which praise emperumAn’s divine feet/divine place’,  ‘nectar flows  from vishNu’s divine feet’, ‘our wealth is your divine lotus feet’, ‘you divine feet identified in various ways, which spanned the worlds, when are you going to decorate my head with those divine feet’,  ‘when will I carry those divine feet on my head’, ‘when this body falls on earth, please give your divine feet’)

to His divine lotus feet, for removing from the material world,

thandhilan – (He) did not accept me into (His divine lotus feet);

That is, seeing my eternal karmas, when seeing me first, in the form of His willed decision He was engaged in His punishing ways that ties us in this material world;

As said in ‘Evam samskruthi chakrasthE brAmya mANE sva karmabhi:’ (~due to one’s deeds (karmas) he is put in to the wheel of life in material world), and, ‘samsArArNava magnAnAm vishayAkrAntha chEthasAm’ (who are drowned in the material world who are immersed in affinity towards things of (im)material world),

and ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdhaba SAlinee (the shadows under trees being my interest, but covered by darnkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArththam avasan nAngamakshamam – ksheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  “avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan pavadhurdhdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time)

I was drowned in such material world (samsAram);

endhai irAmAnusan – As said in ‘sahi vidhAyathastham janayathi thachchrEshtam janma’ (Among the two births, those of body and knowledge, AchAryan, who gave best birth that is knowledge should be said as father), and, ‘anRu nAn piRandhilEn piRandha pin maRandhilEn [thiruchchandha viruththam]’ (~ I was not born at that time when my body was born; I was actually  born only when I got knowledge and I have not forgotten you after that birth), and ‘asthi brahmEthi chEthvEdha, santhamEnamthathOvidhu:’ (who gets the knowledge that brahmam exists, is the one who gets liberation), (thus these three pramANams say that AchAryan is the noble father,  between two births the second one of knowledge is noble, and knowing emperumAn through such knowledge gives us liberation);

What is it (that he gave) – emperumAnAr, as father,  gave that which is said as ‘nArAyaNa charaNau’ (divine feet of emperumAn).

inRu vandhu – in such time, incarnated in SrIperumbUthUr, got divine favour of dhEvarajan at the city of  kAnchee,  and came searching to place I was in, due to taking me up on his own (paragatha sveekAram), and accepted me,

thAn adhu thandhu – unlike as said in ‘yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), when I had not approached and prayed, he himself, voluntarily, gave those divine feet as the means and destiny (the knowledge that His divine feet is the means and destiny) – which was not possible for even SrI ranganAthan;

ennaiyE eduththanan – the line of thought in amudhanAr’s divine mind is that emperumAnAr lifted up even him!

ennaiyEthe worst sinner, me, even me!  I was impossible even for emperumAn who can do anything, and emperumAnAr lifted me up.  Did I explain this using meaning that is just hearsay? – (no), I am the example for this;

he uplifted me / saved me, from the sea of this material world;

I saw right in front of my eyes, the meaning of ‘magnAn udhdharathE lOkAn kAruNyAchchAsthra pANinA’ (emperumAn corrects by incarnating and using his weapons (Sasthram); AchAryan corrects by incarnating and using SAsthram)

Thus, he says – I got saved based on my own experience.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

sindhai … thandhilan – Since all faculties are lost and becomes unable to know the nature of AthmA,  amudhanAr says that it gets the end (though AthmA does not have an end). So he is saying that the faculties were lost and got the end (due to that), like saying ‘rained poured and rice grew’.

Instead of saying ‘enakkuth thandha’ (gave to me), he says ‘en thanakkuth thandha’  (~gave to me for me), showing that emperumAn gave the faculties of body to us along with independence to use them as we pleased.

aruLAl – He gave them by Himself; we did not have the knowledge at that time to ask for it.

aranganum than charaN thandhilan – amudhanAr is sad that even though emperumAn gave karaNam (faculties of the body), He did not give charaNam (his divine feet); even though He came to SrIrangam periya kOyil, and waited for everyone to surrender to His divine feet, that is, He came to place I was living in, but did not give His lotus feet to me.

than adhu thandhu .. ennaiyE – arangan did not give me His own divine feet; but emperumAnAr came and gave me arangan’s divine feet.  Looks like arangan’s divine feet is owned only by emperumAnAr!

As said in ‘vaSyassadhAbhavathi’ (rangarAjan is always obedient to you ethirAjA!), arangan is so much compliant to emperumAnAr.

vEdhAntha dhEsikan (vEdhAnthAcharyar) says ‘dhaththE rangee nijamapipadham dheSikAdheSa kAngkShee’ (arangan gives his divine feet by looking at the wish of AchAryan).

Like how a father would give wealth to his son without being asked, emperumAnAr gave me as a father, the divine feet of arangan.

Since he was the root of birth of knowledge, emperumAnAr is referred to as father.

Giving divine feet is about giving us the confidence that those divine feet are the means and the rare destiny.

What arangan gave are the faculties/senses which He gave to everyone; whereas what emperumAnAr gave are those given to me for myself the divine feet of arangan.

arangan came to the place I was in but did not give His divine feet; but emperumAnAr came from kAncheepuram to place I was in and took me up like he is the father and saved me by giving arangan’s divine feet.

Since I did not have the association with AchAryan, arangan did not give His divine feet. Now that I got the association of emperumAnAr as AchAryan, I got the divine feet of arangan.

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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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