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upadhESa raththina mAlai – 60

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pAsuram 60

than guruvin thALiNaigaL thannil anbu onRillAdhAr
anbu than pAl seydhAlum ambuyai kOn – inbamigu
viNNAdu thAn aLikka vENdiyirAn AdhalAl
naNNAr avargaL thirunAdu.                                                 60

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Word by word meaning

anbu onRu illAdhAr – (For) those not having any love
thAL iNaigaL thannil – towards the two divine feet
than guruvin – of one’s AchAryan,
anbu seydhAlum – even if they do bhakthi
than pAl – towards Him, that is emperumAn,
ambuyai kOn thAnemperumAn who is the husband of periya pirAttiyAr who lives in the lotus flower
vENdiyirAn – would not be interested
aLikka – in giving
inbam migu – the very sweet and enjoyable
viNNAdu – paramapadham (SrIvaikuNtam)
AdhalAl – So,
avargaL – those who do not have love towards AchAryan,
naNNAr – would not reach
thirunAdu – paramapadham (SrivaikuNtam).

vyAkyAnam

{piLLai lOkam jIyar due to his extreme mercy summarizes for us what has been seen in the recent set of pAsurams, and what maNavALa mAmunigaL is setting out to do now, based on the organization and meanings of SrI vachana bhUshaNam}

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So, in previous pAsurams, he (maNavALa mAmunigAL) showed the unequaled greatness of SrI vachana bhUshaNam among the rahasya granthams authored by piLLai lOkAchAryar, the reason for naming it as SrI vachana bhUshaNam, that those knowing and following it are one or few only, advising others to learn it, figuring out reason for others to not learn it with love, and that if there is any vyAkyAnam for it that are supported by AchAryas then it is acceptable to learn from it, it would be of unlimited sweetness for self and others.

Now, like how the prabandham of SrI vachana bhUshanam starting with ‘vEdhArtham aRudhiyiduvadhu [SrI vachana bhUshaNam – 1]’ (Meanings of vEdhas are established (through smrithis, ithihAsams, and purANams), through ‘aththAlE adhu muRpattadhu [SrI vachana bhUshaNam – 4]’ (so ithihAsam comes first in the phrase since it is more significant), had put together references for the meanings conveyed,

and under that, brought the meanings conveyed in phrases starting from ‘ithihAsa SrEshtam [SrI vachana bhUshaNam – 5]’ (best of ithihAsam (is SrI rAmAyaNam)) through ‘svathanthranai upAyamAgap paRRina pOdhirE ipprasangam thAn uLLadhu [SrI vachana bhUshaNam – 407]’ (the problem/doubt is there when having the means as emperumAn who is independent decision maker (so it is better to go with AchAryan as the means)),

and showed the ultimate goal based on ultimate reference through ‘avargaLaich chiriththiruppAr oruvar uNdirE, avar pAsuram koNdu ivvarththam aRudhiyidak kadavOm [SrI vachana bhUshaNam]’ (~ While other AzhvArs are happy or sad based on emperumAn‘s availability for them, madhurakavi AzhvAr who has always got nammAzhvAr as his lord, is always happy and so it is like he would be laughing at the other AzhvArs),

he (maNavALa mAmunigaL) too, divined till now in this prabandham about aruLichcheyal (nAlAyira dhivya prabandhams), about their vyAkyAnams (commentaries), about the greatness of meanings of SrI vachana bhUshaNams till the last section (prakaraNam);

and taking that (SrI vachana bhUshaNam) as reference for the meanings of ways of ultimate stage that he is going to convey in the upcoming pAsurams in this prabandham, he is showing that to us in the last stage starting from this pAsuram and forward.

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Under this, in this first pAsuram, if those who do not have even a little love towards their own/special lord (asAdharaNa SEshi) that is AchAryan, even if they do have devotion towards the universal/common lord (sAdhAraNa SEshi) that is emperumAn, He who does bhakthi (towards AchAryas) would not wish to give such other people the ultimate goal (prApyam); so he is saying that they would not get that ultimate goal.

than guruvin thAL iNaigaL thannil – It is in the two divine feet of AchAryan who is as said in ‘maruLAm iruLOda maththagaththuth than thAL aruLAle vaiththa avar [gyAna sAram – 36]’ (AchAryan placed his divine feet on the disciples head and removed the darkness that is ignorance), and who is available for one self, that it is appropriate to do prapaththi. It is said only as ‘avan thALiNaiyE unnuvadhE sAla uRum [gyAna sAram – 38]’ (it is only apt to depend on the divine feet of AchAryan).

So, when it is towards one’s AchAryan’s divine feet that one should do bhakthi as said in ‘thasmAth bhakthirgurau kAryA [anthimOpAya nishtai – page 10]’ (So, should do bhakthi towards AchAryan),

instead of doing that,

anbu onRu illAdhAr – those who do not have any bhakthi; it is in the matter (AchAryan) that Iswaran himself too do bhakthi that they live without a lot of devotion; emperumAn‘s devotion is as said in ‘anthAmaththanbu [thiruvAimozhi 2.5.1]’.

What if we live without that? What if we get bhakthi towards emperumAn?

anbu than pAl seydhAlum – Instead of towards AchAryan who created devotion towards emperumAn, if doing bhakthi towards emperumAn (who is the target of AchAryan’s devotion), that is, the kind of hard-to-get devotion as said in ‘peRarkkariya ninnapAthapaththi [thiruchchandha viruththam – 100]’ (devotion towards your feet that is hard for others to achieve), and in ‘arumpeRal anbu [thirukkuRunthANdakam – 5]’ (having the hard to achieve devotion);

Not having devotion towards the matter of ultimate state (charama parva vishayam, that is, AchAryan), if having complete devotion towards Him who is the matter of initial state (prathama parva vishayam, that is, emperumAn); since such people are not the target of emperumAn’s grace, so:

ambuyai kOn inbamigu viNNAdu thAn aLikka vENdiyarAn – By way of being target of AchAryan’s grace due to which pirAtti (thAyAr / goddess Lakshmi) recommends us to emperumAn, then as said in ‘gyAnam kanindha nalam koNdu nAdoRum naibavarkku vAnam koduppadhu mAdhavan [rAmAnusa nURRanthAdhi – 66]’ (~ mAdhavan gives SrIvaikuNtam to those having true knowledge that has matured into devotion and is desperate every day to reach Him), such mAdhavan (pirAtti’s husband), would not have any love in the first step itself when it comes to giving the ultimate place for people who do not have love towards the matter of AchAryan.

AdhalAl naNNAr avargaL thirunAdu – In this way if one who has to give doesn’t give, they would not get attain the goal, the goal called as ‘theLivisumbu thirunAdu [thiruvAimozhi 9.7.5]’ (SrI vaikuNtam). It is said ‘prApya lAbham prApakaththAlE [SrI vachana bhUshaNam – 99]’ (goal is achieved through emperumAn).

inbamigu viNNAdu – He who has taken vow to give the ultimate place (SrI vaikuNtam) for those who do good towards Him, would not like to show that generosity towards such (aforementioned) people.

paramapadhanathanSrIvaikuNtam

viNNAdu thAnaLikka vENdiyirAn – Since such people don’t have the liking on the matter (AchAryas) that He likes the most in SrIvaikuNtam, He would not like to give such people the parama padham that is having the name of ‘paramavyOma [SaraNAgathi gadhyam]’ (highest place).

So, it would be hard for them to get the thirunAdu (SrIvaikuNtam) as said in ‘kidandha UzhiyAn pAdhammaruvArkku uNdAmO vAn [mudhal thiruvanthAdhi – 91]’ (Would they who do not have devotion towards emperumAn‘s divine feet get SrI vaikuNtam?).

He who is generous as he gives SrIvaikuNtam saying ‘vAnavar nAttaiyum nee kaNdukoL [thiruvAimozhi 3.9.9]’ (you shall get SrIvaikuNtam), would ignore them and not give it, what is the means for them to get the ultimate goal that should be gotten? They would lose it is all, as said in ‘izhandhE pOm iththanai enRu manaththuyirkkum’, etc.

By this, it has conveyed the meanings (of SrI vachana bhUshaNam) starting from ‘AchArya sambandham kulaiyAdhE kidandhAl [SrI vachana bhUshaNam – 437] (if relationship with AchAryan stays without diminishing..), through ‘iththai ozhiya bhagavath sambandham dhurlabham [SrI vachana bhUshaNam – 440]’ (without this, it is hard to get the relationship of emperumAn).

– – – – –

Translation: raghurAm SrInivAsa dhAsan

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