SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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).
AchAryan – ALavandhAr
Sishyan – 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.
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Translation: raghurAm SrInivAsa dhAsan
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