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Arththi Prabandham – 24

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

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paramapadham

Introduction: In this pAsuram, maNavALa mAmunigaL describes the events from the time when the mortal coil is shed to the extreme fortune of being  amidst the glorious AchAryas.

pAsuram

indha udal vittu iravimaNdalaththUdu yEgi
ivvaNdam kazhiththu idaiyil AvaraNamEzh pOy
anthamil pAzh kadandhu azhagAr virasaithanil kuLiththu angu
amAnavanAl oLi koNda sOdhiyum peRRu amarar
vandhu edhirkoNdu alankariththu vAzhththi vazhinadaththa
vaikuntham pukku maNimaNdapaththuch chenRu
nam thirumAladiyArgaL kuzhAngaLudan kUdum
nAL enakkuk kurugum vagai nalgu en ethirAsA

Word-by-Word Meanings

en ethirAsA – Oh! ethirAsA! my master! The leader of yathis!!!
nalgu – Please bless
enakku – me
kurugum vagai – that the days between today and that opportune day, shrinks rapidly.
kUdum nAL – That opportune day is the day when I join
nam thirumAladiyArgaL – our masters (who are actually servants of Sriya:pathi SrIman nArAyaNan)  who are known as ‘nithyasUris’
kuzhAngaLudan – and be one in their group.
indha udal – (This happens after) this mortal body of mine that is replete with impurities
vittu – discards itself
iravimaNdalaththUdu yEgi – and transgresses the solar orbit and
kazhiththu – transgresses
ivvaNdam – this universe
idaiyil – that is in between
AvaraNamEzh pOy – (after which) it transgresses the seven oceans
pAzh kadandhu – only to continue transgressing the “mUla prakruthi”
anthamil – that is described as never ending or abysmal.
azhagAr – Finally, it reaches the very beautiful
virasaithanil – river called “vrajA”
kuLiththu – takes a holy bath
angu – there
amAnavanAl – and gets lifted by the touch of a person known as “amAnavan”
oLi koNda sOdhiyum peRRu – and as a result, get a divine body that oozes with resplendence.
amarar vandhu edhirkoNdu – Thereupon, the nithyasUris come and greet
alankariththu – decorate
vAzhthi – praise
vazhinadaththa – and lead me (in the new body) in
vaikuntham pukku – the path towards SrIvaikuntham
maNimaNdapaththuch chenRu – and reach the altar known as “thirumAmaNi maNdapam”

Simple Translation:
In this pAsuram, maNavALa mAmunigaL asks SrI rAmAnuja to bless him that the days between now and the day of joining the nithyasUri ranks, shrink rapidly. maNavALa mAmunigaL goes ahead and describes the journey after the mortal body falls. The soul transgresses multiple locations including the solar orbit, universe, seven oceans and finally reach the river that is known as “vrajA”. In that holy river, it takes a bath upon which a person known as “amAnavan” lifts and the soul gets a new resplendent body thereupon. The nithyasUris come, greet, decorate and usher him towards thirumAmaNi maNdapam where Sriya:pathi SrIman nArAyaNan is seated. maNavALa mAmunigaL requests that the duration between now and his reaching the eternal abode of nithyasUris diminish quickly.

Explanation:
maNavALa mAmunigaL says, “Oh! My master! The leader of yathIs (sanyAsis)!!! This mortal body of mine is something that is replete with impurities as they say “immAyavAkkai (thiruvAimozhi 10.7.3)”. This body is not something to be desired and hence should completely be destroyed as per the phrase “manga ottu (thiruvAimozhi 10.7.9)”. After this the soul crosses multiple worlds and universes starting from the solar orbit as described by the phrase “mannum kadum kadhirOn maNdalaththin nannaduvuL (periya thirumadal 16)”. After this, it transgresses the worlds that are occupied by people who are known as “AdhivAhikas”.  Subsequently, it crosses the world that measures 1 crore yOjanAs and are inhabitated by dhEvas , as revealed by the phrase “imayOrvAzh thanimuttai kOttai (thiruvAimozhi 4.9.8)”. After this, it transgresses the seven oceans to reach the neven ending “mUla prakruthi” that is described as “mudivil perumpAzh (thiruvAimozhi 10.10.10)”. After crossing these, the soul reaches the most beautiful river called “vrajA”. It takes a holy bath in it after which a person who is known by the name of “amAnavan” comes and gives his hand to help come out from vrajA river. When this touch happens, the soul gets a new body that oozes with bright resplendence as per the phrase “oLikkoNda sOdhiyumAi (thiruvAimozhi 2.3.10))” and that which is often described as “panchOpanishath mayam” (made of five spiritual elements). After this, the nithyaSuris come and greet the soul (in the new body) as per “mudiyudai vAnavar muRaimuRai edhirkoLLa (thiruvAimozhi 10.9.8). They decorate him, praise him and usher him to the holy place known as “SrIvaikuNtam”. They take him until the altar that is famously known as “thirumAmaNi maNtapam”, along which there are numerous devotees”. maNavALa mAmunigaL asks SrI rAmAnuja, “As they say “adiyArgaL kuzhAngaLudan kUduvadhu yeNrukolO (thiruvAimozhi 2.3.10)” and “mathdhEvathai: parijanaisthava sankishUya:”, when will I get a chance to be amidst those great devotees? Those devotees are our masters. They are the servants of Sriya:pathi SrIman nArAyaNan and their proof of their very existence is established through their doing kainkaryam to HIM. Hey ethirAsA! Please bless me that the day between today and that day when the aforementioned list of things happen, actually shrink.

Translation by santhAna rAmAnuja dhAsan

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Arththi Prabandham – 21

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

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ramanujar-srisailesa-mamunigal

Introduction:

In this pAsuram maNavALa mAmunigaL is talking to his heart. We need to imagine figuratively that maNavALa mAmunigaL’s heart is asking him a question. The question is that “Oh maNavALa mAmunigaL! in the earlier pAsuram, you visually described the path to the spiritual abode known as paramapadham. Not stopping with that, you even described the unison between a soul and Sriman nArAyaNan. This opportunity is extremely rare even to those who are well read and knowledgeable. But you talked about this opportunity as if you experienced it literally. What made you so confident and so fearless all of a sudden? Are you not afraid anymore?” maNavALa mAmunigaL replied to this question that his heart posed him. maNavALa mAmunigaL tells his heart “Oh my dear heart! Do not fear anymore! The knowledge that I have is all given by the causeless mercy of my guru thiruvAimozhip piLLai. With that knowledge, I have come to the conclusion that only his (thiruvAimozhip piLLai’s) grace is the big ticket to liberation. Seeing this state of me, emperumAnAr would be so pleased and happy that he will do the required tasks automatically. Hence, I do not have any fear. So you too, do not have any fear anymore”.

pAsuram:

thirumalai AzhvAr thiruvAimozhip piLLai sIraruLAl
tharum madhi koNdavar thammai uththArakarAga eNNi
iru manamE! avarkkAi ethirAsar emaik kadugap
paramapadham thanil yERRuvAr enna bayam namakkE!!!

Word-by-Word Meanings:

thirumalai AzhvAr – The one who has the name “SriSailESar
thiruvAimozhip piLLai – is none other than thiruvAimozhip piLLai.
sIraruLAl – Out of his causeless mercy, he
tharum – blessed me with
madhi – his divine knowledge.
manamE! – Hey my dear heart!
koNdu – Using that knowledge as the means,
iru – Please be
eNNi – in the steadfast belief that
avar thammai – thiruvAimozhippiLLai, the great one who helped to such an extent,
uththArakarAga – is the one who will liberate from the shackles of this worldly bondage.
ethirAsar – emperumAnAr,
avarkkAi – for the sake of my AchAryan thiruvAimozhippiLLai,
yERRuvAr – will send
emai – me, who stands by the rule “svAchArya abhimAnamE uththArakam” (the goodwill that a guru has on his sishyAs is the only saving grace for a sishyAs)
kaduga – very soon
paramapadham thanil – to paramapadham
enna bayam namakkE!!! – Hey my heart! Hence why should we fear!!! There is no need to fear (One can sleep with hands on their chest and happily sleep thereupon)

Simple Translation:
maNavALa mAmunigaL tells his heart to have no fear for emperumAnAr will protect him. The reason emperumAnAr will surely protect and escalate him to paramapadham is because of the love and compassion that maNavALa mAmunigaL‘s direct AchArya thiruvAimozhip piLLai has on him (maNavALa mAmunigaL). maNavALa mAmunigaL learnt that the blessings that a guru showers on a persons and the subsequent compassion that he shows on him (Sishyas) alone would make emperumAnAr to expedite things for him.

Explanation:
thirumalai AzhvAr was the original name. Later, because of his deep interest and knowledge in thiruvAimozhi, he came to be famously known as “thiruvAimozhip piLLai”. He was being known with his association towards thiruvAimozhi. That name stuck on to him and served as the most easy identification trait for him. maNavALa mAmunigaL says that such a great AchArya “thiruvAimozhip piLLai, out of his causeless mercy, showered upon him the choicest blessings and the knowledge about the highest. maNavALa mAmunigaL was the recipient of all his knowledge. With that knowledge as the means, maNavALa mAmunigaL tells to his heart “Oh my dear heart! Please remember that the great thiruvAimozhip piLLai has granted us the knowledge. The use of such knowledge is for us to realize that it is he who is going to liberate us from the shackles of this earthly bondage. So my dear heart, I want you to be steadfast in that belief. If we can be steadfast in this belief, SrI rAmAnuja will look at us and appreciate the state in which we are. Then, he will think about our AchAryan, and for his sake, will make sure that we go to paramapadham as soon as possible, as per the phrase “ERRarum vaikuntham (thiruvAimozhi 7.6.10)”. maNavALa mAmunigaL continues towards his heart “So, you do not have to fear for anything, as they say “manamE naiyal mEvudharkkE (irAmAnusa nURRandhAdhi 98). One can sleep with their hands placed over their chest and sleep happily, for SrI rAmAnuja will guarantee the ticket to paramapadham”.

Translation by santhAna rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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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.

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Translation: raghurAm SrInivAsa dhAsan

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