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pAsuram 62
uyya ninaivu uNdAgil um gurukkaL tham padhaththE
vaiyum anbu thannai indha mAnilaththeer – mey uraikkEn
paiyaravil mAyan paramapadham ungaLukkAm
kaiyilangu nellikkani 62
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Word by word meaning
indha mAnilaththeer – Oh those who are in this big world!
ninaivu uNdAgil – If having the wish of
uyya – reaching the true goal, then
vaiyum – place
anbu thannai – devotion
um gurukkaL tham – in your AchAryas’
padhaththE – divine feet;
mey uraikkEn – I am saying the truth,
paramapadham – SrI vaikuNtam of
mAyan – emperumAn who is
pai aravil – lying down in thiruvananthAzhvAn (Adhi SEshan)
ungaLukku – would be surely for you, (as sure)
nellikkani Am – like the gooseberry fruit
ilangu – placed
kai – in you hand.
vyAkyAnam
So, he (maNavALa mAmunigaL) showed in the last two pAsurams the gain and loss through the association with an AchAryan and the lack of it respectively; this being the state, if you have the wish to reach the true goal, then have unlimited devotion towards the divine feet of AchAryas whose state is of dhvayam, who would protect even by losing themselves like a mother who would eat medicine to remove the ill of her baby through her milk, and who are subservient to their own AchAryas; the place that is enjoyed by those who break the cycle of birth would become very easily available to you.
Love towards the feet of – emperumAnAr, thiruvAimozhip piLLai, maNavALa mAmunigaL
uyya ninaivu uNdAgil – As said in ‘svOjjeevanEchchA yadhi thE [vishNu thathvam]’ (when one gets the interest to reach true goal), if they have the wish to reach true goal, if they get the wealth that is the mind becoming amicable to this, then for them too there would be no concern of rarity and greatness, that is, what is here and what is there (the other world), (arumai perumai – immai maRumai).
If we see the state of the people here, it is rare like parama bhakthi (to get those who are interested in reaching the true goal).
If asked – In this way we got the interest that is very difficult to get, so what do we need to do now?
um gurukkaL tham padhaththE vaiyum – See to it that you kept the devotion towards your AchAryan’s divine feet as said in ‘un thALiNaik keezh anbu thAn migavum kUrndhadhu [rAmAnusa nURRanthAdhi – 71]’ (~ my love is growing for your divine feet).
vaiyum anbu thannai – Like keeping the riches under one’s feet, keep your love towards your AchAryan’s feet. Being attached to that divine feet is what is apt to do.
um gurukkaL – Am I asking you to place your love on some guru’s divine feet – it is in your guru who removes your darkness that is ignorance, and as said in ‘gyAnadheepthEgurau’ (guru grows the light that is knowledge), who grows your discerning knowledge, who protects you, who helps you – such guru’s divine feet that is part of the vimala charama thirumEni (final birth’s pure divine body), which is pure and sweet (pAvanathvam and bhOgyathvam) – that is the divine feet in which I am asking you to show your love.
tham padhaththE anbu thannai vaiyum – Like it is said in ‘kurugUr nambi, muyalginREn undhan moykazharku anbaiyE [kaNNinuN chiruththAmbu – 10]’ (Oh nammAzhvAr! I am trying to get love towards your divine feet), and ‘anbar adikku anbar [gyAna sAram – 40]’ (devotee of the divine feet of devotee (AchAryan/devotees), who love emperumAn),
have love towards the reason for love.
It is hard for you to have love like said in ‘anbu avar kaNNE vaiththu’ (love towards Him), that is, towards emperumAn, so try to hold on to the one that is easy (that is the divine feet of AchAryan).
indha mAnilaththeer – Oh those born in this big world who are having such a big fortune of having AchAryan also incarnating here and working against odds for protecting us!
Your AchAryas are being of nature as said in ‘irundha Uril irukkum mAnidar eththavangaL seydhArkolO [periyAzhvAr thirumozhi 4.4.7]’ (~ those who are in the place where the said devotees live, Oh what penances did they perform to get such opportunity!), and ‘gOvindhan guNam pAduvAr uLLa nAdu [periyAzhvAr thirumozhi 4.4.8]’ (the place where SrIvaishNavas live, who sing the qualities of emperumAn), and ‘pAdha dhULi padhudhalAl ivvulagam pAkkiyam seydhadhE [periyAzhvAr thirumozhi 4.4.6]’ (this world got the fortune of getting the dust from the feet of devotees);
so your AchAryas try to make you like themselves, like said in ‘Urum nAdum ulagamum [thiruvAimozhi 6.7.2]’ (makes this town, country, and world to blabber emperumAn‘s divine names like how she does (AzhvAr in feminine form) ).
indha mAnilaththeer um gurukkaL tham padhaththE vaiyum anbu thannai – As said in ‘mAnidarkkAy innilaththE thORRudhalAl yArkkum avan thALiNaiyE unnuvadhE sAla uRum [gyAna sAram – 38]’ (since AchAryan incarnates in this world for the people, it is apt for everyone to serve his two divine feet),
it is only to reform you, AchAryan has incarnated and he goes everywhere in this earth for that as said in ‘chachAra vasudhAthalE’ (went around everywhere in the earth); you who live in such earth.
Think through and understand that this is all for us only, and reach that divine set of feet. The AchAryas are of the state like ‘engum thirindhu arangan emmAnukkE kAdhal sey thoNdar [perumAL thirumozhi – 26]’ (~ going everywhere and being in love with arnagan emperumAn), and they form confluence of such devotees.
Or,
mAnilaththeer – by this he (maNavALa mAmunigaL) is addressing those who are deeply involved in this world, and advising for everyone to benefit, hoping to get one or few people, as said in ‘yadhi kachchinmumukshu: syAth’ (It would be some one (or few) who would be mumukshu).
When asked – ‘Your highness are advising like this. Would it get in our hands such a big benefit for our little goodness (of having love towards AchAryan’s feet after surrendering to him)? (alpamAna AnukUlyam)?
mey uraikkEn – I vow that there is no doubt in the matter of this meaning.
Like saying ‘sathya pUrvam idham vacha:’ (these words that are full of truth);
Since I who am trustworthy is saying this, there is no doubt in getting the goal.
He being ‘poy ilAdha maNavALa muni [maNavALa mAmunigaL vAzhi thirunAmam]’ (~ maNavALa mAmunigaL who does not have falsities), saying in this way -‘
mey uraikkEn – we can be confident by his faith (prathyayam), that no one would miss the benefit.
mAnilaththeer mey uraikkEn – By this, as said in ‘rAmENa hi prathigyAtham haryakshagaNa sannidhau [SrI rAmAyaNam sundhara kANdam 51.32]’ (Rama promised in the presence of troops of monkeys and bears, about the extermination of enemies),
like how chakravarthy thirumagan, whose speech is of truth, vowed in the presence of groups of monkeys and bears, maNavALa mAmunigaL vows when among these people. This swami doing this deed would continue until they get the benefit.
pai aravil mAyan, etc. – As said in ‘paiththa pAmbaNaiyAn thiruvEnkatam [thiruvAimozhi 3.3.10]’ (thirumalai of emperumAn who has got the bed as the snake with open hood), SrIvaikuNtam which is said as ‘AgaththaNaippAr aNaivarE AyiravAy nAgaththaNaiyAn nagar [mudhal thiruvanthAdhi – 32]’ (those who are into hugging women and going in such ways – would they get the place of emperumAn who is in the bed of Adhi sEshan having thousand mouths?), such SrivaikuNtam of the one who is enjoyable by the nithyasUris who do not have the scent of material world, would become easily and without in vein available to you who have that love (towards AchAryan).
mAnilaththeer pai aravil mAyan parampadham ungaLukkAm – As said in –
– ‘aNaivadhu aravaNai mEl pUmpAvai Agam puNarvadhu [thiruvAimozhi 2.8.1]’ (joining the bed of Adhi sEshan, being together with periya pirAtti (activities of emperumAn in paramapadham)), and
– ‘thayA sahAseenam anantha bhOgini [sthOthra rathnam – 39]’ (having thiruvananthAzhvAn as bed, He is being there with pirAtti), and
– ‘SEshabhOghE SriyAsahAseenam [vaikuNta gadhyam]’ (He is lying down on thiruvananthAzhvAn, with pirAtti), and
– ‘ananthan paNAmaNigaL thammil oLi maNdalaththin idaiyil vadivArum mAmalarAL valavarugum maRRai maNmagaLum AymagaLAm idavarugum irukka, naduvAga veeRRirukku nAraNanai [Arththi prabandham – 23]’ (~ With Adhi sEshan’s open hood heads, in the middle of brightness, with beautiful SrIdhEvi on the right, and the other pirAttiyars bhUdhEvi and neeLA dhEvi on the left, and in the middle, the one seated is nArAyaNan),
that paramapadham in which emperumAn is present with his divine consorts and servants would become easily available for you who are immersed in samsAram (related to material world) (if you direct your love to your AchAryan’s divine feet), as said in ‘brahmaNas sAyujyam salOkadhAmApnOthi [yajur vEdha ashtakam]’ (~ achieves equivalent of brahmam (emperumAn) as per that place);
This, as said in ‘Evamvitha pAdhEnAdhyArOhathi [kausheethaki upanishath 1.51]’ (in this way he climbs by stepping on to the seat of foot rest of sarvESvaran), we would be having extreme enjoyment, as equivalent to nithyasUris (who are always with emperumAn in SrIvaikuNtam);
pai aravil mAyan paramapadham ungaLukkAm – The paramapadham that is said as ‘thannudaich chOdhi [thiruvAimozhi 3.10.5]’ (His divine place that is described as very bright), which is the place of the one having the divine seat as thiruvanandhAzhvAn (Adhi sEshan) who is having exquisite and spread out head due to the touch of emperumAn and whose nature of body (Adhi sEshan’s) is cool, soft, fragrant, etc., which is the place of one having divine pirAttiyArs, and having immeasurable svarUpam (nature), form, quality, wealth, and of wonder – such place would be achievable for you without your trying for it.
Such big benefit is described with an example now, as:
kai ilangu nellikkani – That is, as said in ‘kaiyil kani enna kaNNanaik kAttith tharilum [rAmAnusa nURRanthAdhi – 104]’ (even if you show krishNan as easily available like a fruit in the hand) , and in ‘vaikuntha mAnagar maRRadhu kai adhuvE [thiruvAimozhi – 4.10.11]’ (that big place of SrIvaikuNtam would be in our hands), for them SrI vaikuNtam would be available in their hands in obvious way like having gooseberry fruit in the hand. It is said, ‘kaiyuRu nellik kaniyaik kAtti’ (showing the fruit available in the hand).
kai ilangu nellikkani – Like being able to hold a ripe gooseberry fruit, SrIvaikuNtam would be in your hands; that (fruit?) would make the desired thing happen; this would make the true nature happen;
{here we can see that the vyAkyAthA that is piLLailOkam jeeyar, due to his extreme kindness, goes back and provides more explanations about some of the phrases of this pAsuram }
paramapadham – As said in ‘thadhvishNO: paramam padham sadhA pasyanthi sUraya: [rig vEdham]’ (nithyasUris are always looking at that divine place of vishNu), it is a place always enjoyed by nithyasUris, and would be the place for you also to see and immerse in experiences – like said in ‘kaNdaRidhiyE [mudhal thiruvanthAdhi – 85]’ (~ see and know); It is as said in ‘neelAnjanAdhrinibam [SrIvaikuNta sthavam – 67]’ (like anjanAdhri mountain), is ‘maippadi mEni [thiruviruththam – 94]’ (having divine body with saturation of blue color).
pai aravil mAyan paramapadham – paramapadham is of the One who makes those who reached Him to be immersed in serving Him, and accepts that service, and grows that servitude; such place is –
ungaLukkAm – for you who want to reach that true goal.
You don’t have to want it, he does not have to give it – when you are very interested in this place set for you (AchAryan’s divine feet), that place will be yourself automatically, like how it happened for them (AzhvArs?) as said in ‘vAnavar nAttaiyum nee kaNdu koL [thiruvAimozhi 3.9.9]’ (he would grant us the place of paramapadham);
It is said – ‘bhungthE bhOgAnavidhitha nrupa: sEvakasyArbhakAdhi: [nyAsa thilakam – 21]’ (The children of a servant who serves the king would enjoy royal benefits even though they do not personally know the king), and –
‘nal thAdhai, sompudhalvar thammadhanRO thAya muRai thAn [Arththi prabandham – 60]’ (~ Oh emperumAnAr! Since you are my mother, adiyen also would get what you got (paramapadham) as the ancestral property);
ungaLukkAm – Even if you are of any kind of birth, activities, and knowledge, for you who are interested in attaining true goal and are fond of divine body of AchAryan, the benefit that is up there would be down here and fall in your lap, and would be a benefit in your hands.
paramapadham ungaLukkAm – There is no doubt in it. sidhdhir bhavathi – you will get that benefit.
It is said as ‘nissamsayasthu thadhbhaktha paricharyArathAthmanAm’ (those devotees involved in service are being without any doubt), and as –
‘vERAga Eththi iruppArai vellumE maRRavaraich chAththi iruppAr thavam [nAnmugan thiruvanthAdhi – 18]’ (SrIvaishNavas who praise emperumAn in distinguished way and are immersed in that – the state of those who serve such SrIvaishNavas would win over that of such SrIvaishNavas itself) and as –
‘madhurakavi sonna sol nambuvAr padhi vaikuntham [kaNNinuN chiruththAmbu – 11]’ (the place of those who have faith in the words of madhurakavi AzhvAr (about serving the devotees), would be SrIvaikuNtam).
– – – – – – – – – –
Translation: raghurAm SrInivAsa dhAsan
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