upadhESa raththina mAlai – 66

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pAsuram 66

pinbazhagarAm perumAL seeyar perunthivaththil
anbadhuvum aRRu mikka AsaiyinAl – nampiLLaikku
Ana adimaigaL sey annilaiyai nannenjE
UnamaRa eppozhudhum Or.                                             66


Word by word meaning

pinbazhagarAm perumAL seeyar – Disciple by the name pinbazhagiya perumAL jeeyar
aRRu – not having
anbadhuvum – any interest
perunthivaththil – in the big paramapadham (SrI vaikuNtam); (instead he got)
mikka AsaiyinAl – distinguished love
nampiLLaikku – for his AchAryan nampiLLai, and
sey – perfomed
Ana – appropriate
adimaigaL – kainkaryams (services) to him;
nannenjE – Oh the good mind!
Or – know and keep (in mind),
annilaiyai – that state
UnamaRa – without fail,
eppozhudhum – at all times.


Your highness said ‘Arkkum annEr niRkai aridhAm [upadhEsa raththina mAlai – 65]’.

Asking his own mind whether there is not anyone for this, he (maNavALa mAmunigaL) says there IS one and so wants to show that and says to his mind to nurture this, starting the pAsuram with pinbazhagarAm perumAL seeyar’.

In the previous pAsuram he detailed about protection of svarUpam (AthmA’s nature), and protection of divine body (of AchAryan), in that he keeps for later, the part of AchAryan protecting the AthmA, and considers what is his favorite, that is about protecting AchAryan’s divine body, and shows rarity of disciple’s identity of that, as pinbazhagarAm perumAL seeyar’.

He is – a very dear disciple of his AchAryan lOkAchAryar that is nampiLLai, heard all the meanings from his AchAryan and as heard, he is interested only in the AchAryan as said in ‘ellAm vaguththa idamE [SrI vachana bhUshaNam – 453] (place of learning, etc., are all what is set for the disciple – that is, the divine feet of AchAryan), and without separating from him for even a second, and involved in doing services to him, such pinbazhagiyarAm perumAL seeyar.

Such disciple is complete in being so;

perunthivaththil anbu adhuvum aRRu – Not having interest in going to the ultimate abode (Sri vaikuNtam) that is described as ‘periya vAn [thiruvAimozhi – 6.10.11]’ (paramAkASam that is paramapadham (SrI vaikuNtam)), and as ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (to Sri vaikuNtam)), not having interest in such a place of limitless comfort;

that is, not having any interest in the place which is longed by everyone as said in ‘mAka vaikuntham kANbathaRku en manam Ega eNNum [thiruvAimozhi 9.3.7]’ (~ my mind is longing to see the big SrI vaikuNtam), and in ‘vAn ulagam theLindhE enRu eydhuvadhu [periya thirumozhi – 6.3.8]’ (when would I be able to reform and reach SrI vaikuNtam?);

he (pinbazhagiya perumAL jeeyar) would say ‘kuRuvEr parambina thirumukha maNdalaththil sEvaiyaiyum , suRRich chuzhaRRip parimARugiRa kainkaryaththaiyum vittu adiyEnukkup paramapadhaththukkup pOga ichchai irundhadhillaiyiRE [vArththA mAlai – 174]’ (~ I have not had the wish to go to paramapadham by leaving here the divine view of my AchAryan’s divine face having small drops of sweat (after he comes out taking bath in the river), and the service of fanning for him).

nampillai-pinbhazakiya-perumal-jeer-srirangampinbazhagiya perumAL jeeyar under the divine feet of nampiLLai – SrIrangam

In this way the affection of that place is lessened, and having more interest than that in this service is said as –

mikka AsaiyinAl nampiLLaikkAna adimaigaL sey – that is, as said in ‘thEsArum chichchan avan seer vadivai Asiyudan nOkkumavan [upadhEsa raththina mAlai – 65]’ (the disciple of greatness would take care with affection the divine body of AchAryan), all the love in that other place is all channeled into the matter of kainkaryams for his AchAryan nampiLLAi. So, for him that paramapadham would not be sweet.

nampiLLaikkAna adimaigaL sey annilaiyai – that is, the way in which he performed kainkaryams, in all the ways like fanning and other appropriate ones according to time and situation, as said in ‘ichchA prakruthi anuguNair upachArais sadhOchithai:’, that is, kainkaryams to his AchAryan nampiLLai who is always immersed in protecting this disciple’s AthmA, and who can issue token to go to paramapadham, and who is the matter set out for this disciple.

nannenjE – As said in ‘nannenjE namperumAn [thiruvAimozhi – 10.6.4]’ (Oh good mind! emperumAn would grace us), and in ‘nenjamE nallai nallai [thiruvAimozhi – 1.10.4]’ (~ Oh mind what you have done is good! good!), Oh the mind which is wishing for the charama parva nishtai (servitude to AchAryan)! Oh the mind that is affectionate of the distinguished ones’ knowledge and matching conduct! (i.e., ‘vilakshaNarudaiya gyAna anushtAnangaLil vAnchai [SrI vachana bhUshaNam – 244]’);

UnamaRa eppozhudum Or – In the same way at all the times continuously be thinking about that charama parva nishtai, that is servitude to AchAryan. Repeatedly doing kainkaryam is the instigated by the level of interest in it.

He (maNavALa mAmunigaL) is of the type who uses several times with interest, the words ‘annilaiyai [maNavALa mAmunigaL’s thiruvAimozhi nURRanthAdhi – 79]’ (~Athma belongs to emperumAn only, think about that state for a long time), and ‘thannilaiyai [maNavALa mAmunigaL’s Arththi prabandham – 11]’ (the state of vaduga nambi serving only emperumAnAr)

That is, the state of vaduga nambi (is his wish).

This state of maNavALa mAmunigaL on love for/of AchAryan is talked about by ones having wealthy knowledge who are in the state of ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’ (~ do not know any other god (than my AchAryan)), as mentioned in the pAsuram starting from ‘AzhvAr thirumagaLAr ANdAL [upadhESa raththina mAlai – 21]’, and up to talking about our jeeyar (maNavALa mAmunigaL), in the divine feet of thiruvAimozhip piLLai;

and my (piLLai lOkam jeeyar’s) parmAchAryan (AchArya’s AchArya – paravasthu pattarpirAn jIyar) who shines being in anthimOpAya nishtai (ultimate state – servitude to AchAryan), too, divined this in the same way.

In the pravESam (entry/introduction) to the vyAkyAnam of yathirAja vimSathi, appiLLai too divined this as ‘SEshithva, SaraNyathva, prApyathvangaL mUnRum piLLai vishyaththilE anusandhiththu, thadhEka nishtarAy ezhundharuLiyirukkiRa jeeyar’ (jeeyar (maNavALa mAmunigaL) is present with the thinking of (thiruvAimozhip) piLLai as having the qualities of being a head, shelter, and goal.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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