srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
- upadhEsa rathina mAlai 72 - iruL tharumA gyAlaththE inbamuRRu vAzhum theruL tharumA dhEsikanaich chErnthu (இருள் தருமா ஞாலத்தே இன்பமுற்று வாழும் தெருள் தருமா தேசிகனைச் சேர்ந்து) - In this world full of darkness, one should surrender unto an AchAryan who is living blissfully with full knowledge by serving dhivya dhEsa emperumAns and bhAgavathas.
- periyAzhwAr thirumozhi 4.4.2 - kuRRaminRi guNam perukki gurukkaLukku anukUlarAi (குற்றமின்றி குணம் பெருக்கி குருக்களுக்கு அனுகூலராய்) - Sishya should be without any defects and should always be favourable towards the AchAryan
- nAnmugan thiruvanthAdhi 18 - vERAga EththiyiruppArai vellumE maRRavaraich chArththiyiruppAr thavam (வேறாக ஏத்தியிருப்பாரை வெல்லுமே மற்றவரைச் சார்த்தியிருப்பார் தவம்) - The penance of ones who are worshipping the bhAgavathas is greater than the penance of ones who are worshipping bhagavAn
- nAchiyAr thirumozhi 10.10 - vittuchiththar thangaL dhEvarai vallaparisu varuvipparEl athu kANdumE (விட்டுசித்தர் தங்கள் தேவரை வல்லபரிசு வருவிப்பரேல் அது காண்டுமே) - ANdAL says - If periyAzhwAr invites kaNNan and makes him come some how, I will see him at that time
- kaNNinunchiruthAmbu thanian - vERonRum nAnaRiyEn (வேறொன்றும் நானறியேன்) - I dont know anything (anyone) other than nammAzhwAr
- kaNNinunchiruthAmbu 2 - dhEvumaRRaRiyEn (தேவுமற்றறியேன்) - I dont know any other God than nammAzhwAr
- srI rAmAyaNam - sathrugnO nithyasathrugna: (சத்ருக்னோ நித்யசத்ருக்ந:) - sathrugnAzhwAn is devoted to bharathAzhwAn and he serves bharathAzhwAn always by overcoming the desire to serve srI rAman.
- srIvachana bhUshaNam 411 - vaduga nambi AzhwAnaiyum ANdAnaiyum irukaRaiyarenbar (வடுக நம்பி ஆழ்வானையும் ஆண்டானையும் இருகறையரென்பர்) - vaduga nambi (who is totally surrendered to emperumAnAr) used to say kUrathAzhwAn and mudhaliyANdAn are dependent on both emperumAn and emperumAnAr (while he himself is fully dependent on emperumAnAr only)
- rAmAnusa nURRanthAdhi 1 - irAmAnusan charaNAravindham nAm manni vAzha nenjE solluvOm avan nAmangaLE (இராமானுசன் சரணாரவிந்தம் நாம் மன்னி வாழ நெஞ்சே சொல்லுவோம் அவன் நாமங்களே) - we should constantly recite the names of srI rAmAnuja to develop unflinching faith towards the lotus feet of emperumAnAr
- rAmAnusa nURRanthAdhi 28 - irAmAnusan pugazh anRi en vAy konjip paravakillAthu, enna vAzhvinRu kUdiyathE (இராமானுசன் புகழ் அன்றி என் வாய் கொஞ்சிப் பரவகில்லாது, என்ன வாழ்வின்று கூடியதே) - My life now is so glorious, since I only glorify the divine/auspicious qualities of srI rAmAnuja
- rAmAnusa nURRanthAdhi 45 - pERonRu maRRillai nin charaNanRi, appEraLiththaRku ARonRum illai maRRach charaNanRi (பேறொன்று மற்றில்லை நின் சரணன்றி, அப்பேறளித்தற்கு ஆறொன்றும் இல்லை மற்றச் சரணன்றி) - amudhanAr towards emperumAnAr - My goal of life is to serve your lotus feet and to have that accomplished your lotus feet are the only path
- rAmAnusa nURRanthAdhi 48 - nigarInRi ninRa en nIchathaikku ninnaruLin kaN anRip pughal onRumillai artkum akhthE pugal (நிகரீன்றி நின்ற என் நீசதைக்கு நின்னருளின் கண் அன்றிப் புகல் ஒன்றுமில்லை) - My defects are uncountable, For my defects, only your grace will purify me. To kindle your grace, I dont need to do anything, that will flow automatically as you see me.
- rAmunusa nURRanthAdhi 56 - irAmAnusanai adainthapin envAkkuraiyAthu en manam ninaiyAthu ini maRRonRaiyE (இராமானுசனை அடைந்தபின் என்வாக்குரையாது என் மனம் நினையாது இனி மற்றொன்றையே) - after taking shelter of srI rAmAnuja, my words will not sing any one else's glories and my mind will not think about anything else
- rAmAnusa nURRanthAdhi 79 - irAmAnusan niRka vERu nammai uyyakkoLLavalla dheyvam ingu
yAthenRularnthu avamE aiyappadA niRpar vaiyaththuLLOr nallaRivizhanthE (இராமானுசன் நிற்க
வேறு நம்மை உய்யக்கொள்ளவல்ல தெய்வம் இங்கு யாதென்றுலர்ந்து
அவமே ஐயப்படா நிற்பர் வையத்துள்ளோர் நல்லறிவிழந்தே) - When
emperumAnAr is waiting
to give the true knowledge and uplift every one, I am so worried for the
people of this world who are ignorantly trying hard on their own to find a
God who will uplift them
- rAmAnusa nURRanthAdhi104 - kaiyil kaniyanna kaNNanaik kAttith tharilum unRan meyyil piRangiya chIranRi vENdilan yAn (கையில் கனியன்ன கண்ணனைக் காட்டித் தரிலும் உன்றன் மெய்யில் பிறங்கிய சீரன்றி வேண்டிலன் யான்) - Even if you show me kaNNan emperumAn (who is well known for his beauty and accessibility for his devotees), I will only focus on your divine form and qualities and need nothing else
- rAmAnusa nURRanthAdhi106 - iruppidam vaikuntham vEnkatam mAlirunchOlaiyennum poruppidam mAyanukkenbar nallOr, avai thannodum vandhiruppidam mAyanirAmAnusan manaththu inRavan vandhiruppidam endhan idhayaththuLLE thanakkinbuRavE (இருப்பிடம் வைகுந்தம் வேங்கடம் மாலிருஞ்சோலையென்னும் பொருப்பிடம் மாயனுக்கென்பர் நல்லோர், அவை தன்னொடும் வந்திருப்பிடம் மாயனிராமானுசன் மனத்து இன்றவன் வந்திருப்பிடம் என்தன் இதயத்துள்ளே தனக்கின்புறவே) - Great souls proclaim that the residing places of srIman nArAyaNan are srI vaikuntam, thriuvEnkatam (thirumalai), thirumAlirunchOlai, etc. That bhagavAn with all his parivAr resides in the beautiful heart of srI rAmAnuja. That rAmAnuja resides in my heart with eternal bliss
- rAmAnusa nURRanthAdhi 108 - nanthalaimisaiyE pongiya kIrththi irAmAnusanadip pUmannavE (நந்தலைமிசையே பொங்கிய கீர்த்தி இராமானுசனடிப் பூமன்னவே) - Let those glorious lotus feet of srI rAmAnuja decorate my head
gyAna sAram 30
mAdum manaiyum maRai munivar
thEdum uyar vIdum senneRiyum - pIdudaiya
ettezhuththum thandhavanE enRirAdhAr uRavai
vittidugai kaNdIr vidhi
மாடும் மனையும் மறை முனிவர்
தேடும் உயர் வீடும் செந்நெறியும் - பீடுடைய
எட்டெழுத்தும் தந்தவனே என்றிராதார் உறவை
விட்டிடுகை கண்டீர் விதி
According to sAsthram, one should give up the relationship with the persons who dont consider all wealth (wealth of this world (land, wife/husband, etc) and the divine wealth of kainkaryam) as their AchAryan who instructed the meanings of ashtAkshara mahAmanthram.
gyAna sAram 31
vEdhamoru nAngin utpodhindha meypporuLum
kOdhil manu mudhal nUl kURuvadhum - thIdhil
sharaNAgathi thandha than iRaivan thALE
araNAgum ennum adhu
வேதமொரு நான்கின் உட்பொதிந்த மெய்ப்பொருளும்
கோதில் மனு முதல் நூல் கூறுவதும் - தீதில்
சரணாகதி தந்த தன் இறைவன் தாளே
அரணாகும் என்னும் அது
The ashtAkshara mahAmanthram (which is the essence of vEdhas) and smruthis (given by manu, etc) proclaim assertively that the AchAryan who showed us the path of sharaNAgathi is the refuge for the sishyan.
gyAna sAram 36
villAr maNi kozhikkum vEngadap poR kunRu mudhal
sollAr pozhil sUzh thiruppathigaL - ellAm
maruLAm iruLOda maththagaththuth than thAL
aruLAlE vaiththa avar
வில்லார் மணி கொழிக்கும் வேங்கடப் பொற் குன்று முதல்
சொல்லார் பொழில் சூழ் திருப்பதிகள் - எல்லாம்
மருளாம் இருளோட மத்தகத்துத் தன் தாள்
அருளாலே வைத்த அவர்
For a true sishyan, all residing places of bhagavAn starting with thiruvEnkatam (and also paramapadham, kshIrAbdhi, etc) are to be seen in his own AchAryan who removed the ignorance of the sishyan by his causeless mercy.
gyAna sAram 37
poruLum uyirum udambum pugalum
theruLum guNamum seyalum - aruL purindha
than Ariyan poruttAch sangkaRpam seybavar nenjchu
பொருளும் உயிரும் உடம்பும் புகலும்
தெருளும் குணமும் செயலும் - அருள் புரிந்த
தன் ஆரியன் பொருட்டாச் சங்கற்பம் செய்பவர் நெஞ்சு
sarvEsvaran will eternally/blissfully reside in the hearts of the sishyas who leave all their wealth, relations, knowledge, actions, etc at the disposal of their AchAryan.
gyAna sAram 38
thEnAr kamalath thirumAmagaL kozhunan
thAnE guruvAgith than aruLAl - mAnidarkkA
innilaththE thOnRudhalAl yArkkum avan thALiNaiyai
unnuvadhE sAla uRum
தேனார் கமலத் திருமாமகள் கொழுநன்
தானே குருவாகித் தன் அருளால் - மானிடர்க்கா
இன்னிலத்தே தோன்றுதலால் யார்க்கும் அவன் தாளிணையை
உன்னுவதே சால உறும்
Since srIman nArAyaNan who is the divine husband of srI mahAlakshmi himself appears as the AchAryan out of his causeless mercy to uplift the jIvAthmas, to take full shelter of his lotus feet is the best choice.
A sishya should be filled with love/affection towards his AchAryan.
Translator's note: This is followed by sishya lakshaNam as explained in a detailed manner by piLLai lOkAchAryar in srIvachana bhUshaNa dhivya sAsthram.
- First we have to understand that since we are in this samsAram, we should think about
- ourselves (our body mainly) as the AthmA's main enemy - since this is the cause of our ahankAram (sva svAthanthriyam) and interest in materialistic aspirations
- samsAris (materialistic people) as snakes that we should fear - since they will develop our materialistic aspirations and keep us in the samsAram longer
- srivaishnavas as real relatives - since they will help us to come out of materialistic aspirations and have spiritual aspirations/interest in bhagavadh vishayam
- emperumAn as father - since he is always thinking/doing hitham for the AthmA
- AchAryan as how a hungry person will think about food - since we are starved of spiritual food (knowledge) and AchAryan is the provider of that
- sishyan as some one whom we love very much - since with sishyan we can share bhagavadh anubhavam and he will relish it, enjoy it and make us enjoy bhagavadh vishayam as well
- With this mind set, we should think that:
- ahankAram will lead to detachment towards our real well wishers (srivaishnavas) - well wishers of the AthmA.
- artham (material wealth) will lead to attachment towards avaishnavas - the moment we start going behind wealth, we will have to start saluting everyone and start looking for favours from avaishnavas. In such cases, we will develop admiration towards such avaishnavas (who may be good in whatever they are doing) - but this admiration is very dangerous since it is not about bhagavadh vishayam and it will lead us also towards such deeds.
- kAmam (lust) will lead to attachment towards opposite sex (even when they ignore us) - Kannan emperumAn says in gIthai - from attachment we get lust, from lust we get desires, from that we become mad and our intelligence diminishes, by that we will fall down to the bottom of samsAram.
- With this in mind, we should develop full confidence that Athma guNams (samam, dhamam, sathvam, etc) cannot be created by ones own efforts but we get them by the grace/mercy of emperumAn through our own AchAryan and so we should:
- give up attachment towards materialistic aspirations
- develop attachment towards bhagavadh vishayam
- start understanding that worldly/materialistic things are not truly enjoyable
- consume prasAdham as much to sustain our body or to consider that we consume prasAdham since it is the final part of thiruvArAdhanam (once we prepare food and offer to emperumAn it becomes prasAdham and we as the offerer needs to also consume some part of it).
- think that if we get sorrows/difficulties in our life we should accept that with pleasure thinking it is
- our karma palam - since we have done so many punya/pApam so far and we have to bear the outcome of that, and by bearing them we are only reducing our own karma
- emperumAn's krupA palam - because we have surrendered to emperumAn, he has already forgiven all our sanchitha karma (the big baggage of karma) and he is only giving us a little bit of sorrow so that we will dislike this samsAram and crave to reach paramapadham - if we just get a good life here, we may become too attached to samsAram. So emperumAn out of his causeless mercy makes us suffer a little bit according to our karma and develops attachment to paramapadham.
- give up the thinking that our anushtAnam is the upAyam to attain emperumAn. We should understand the favours done by emperumAn and do everything as kainkaryam to him.
- have attachment towards the jnAnam and anushtAnam of pUrvAchAryas and great srivaishnavas
- have great attachment towards divyadhEsams - since they were occupied by emperumAn out of boundless love towards jIvAthmAs
- do mangalAsAsanam - praying that nothing happens to emperumAn in this dangerous samsAram - as we can relate these days many archA vigrahams are stolen, attacked/malformed, etc., - and we should always pray that emperumAn is safe. This is the highest level of bhakthi towards emperumAn as shown by periyAzhwAr, ANdAL, emperumAnAr, etc.
- have detachment in material things
- have real desire to reach paramapadham - everyday we should be crying like nammAzhwAr asking emperumAn when he is going to give us mOksham and kainkaryam in paramapadham for eternity
- ensure that we practice humility in front of srivaishnavas and avoiding any service to avaishnavas
- follow AhAra niyathi - regulated food habits (http://ponnadi.blogspot.in/2012/07/srivaishnava-AhAra-niyamam_28.html)
- aspire for association with srivaishnavas
- avoiding association with avaishnavas
- vasthavyam AchArya sannidhiyum bhagavadh sannidhiyum (வஸ்தவ்யம் ஆசார்ய ஸன்னிதியும் பகவத் ஸன்னிதியும்) - living place is where his AchAryan resides and (if that is not possible) where emperumAn resides
- vakthavyam AchArya vaibhavamum sva Nikarshamum (வக்தவ்யம் ஆசார்ய வைபவமும் ஸ்வ நிகர்ஷமும்) - topic of speech is his AchArya's glories and his own faults
- japthavyam guru paramparaiyum dhvayamum (ஜப்தவ்யம் குரு பரம்பரையும் த்வயமும்) - chanting/anusandhAnam is vAkya guru paramparai and dhvaya mahA mantram
- parigrAhyam pUrvAchArya vachanamum anushtAnamum (பரிக்ராஹ்யம் பூர்வாசார்ய வசனமும் அனுஷ்டானமும்) - accept the instructions and history of the pUrvAchAryas
- parithyAjyam avaishnNava sahavAsamum abhimAnamum (பரித்யாஜ்யம் அவைஷ்ணவ ஸஹவாஸமும் அபிமானமும்) - give up any relationship with avaishnavas and should not perform any activity which will make an avaishnava consider us part of his group.
- karththavyam AchArya kainGkaryamum bhagavath kainGkaryamum (கர்த்தவ்யம் ஆசார்ய கைங்கர்யமும் பகவத் கைங்கர்யமும்) - to serve the AchAryan, emperumAn and his adiyArs
- sUthram 275 - sishya should depend on the sAsthram and AchArya's instructions to learn how to serve the AchAryan
- sUthram 298 - Object of sishya's knowledge is AchArya's divine qualities; Object of sishya's ignorance is AchArya's defects; Object of sishya's ability is to serve the AchAryan; Object of sishya's inability is to avoid indulging in actions that are rejected by sAsthram.
- sUthram 321 - A true sishya means
- one who is completely detached to another goal than serving the AchAryan
- one who serves the AchAryan to please him always and acquire knowledge from him
- one who wants to be rid of this samsAram; also unable to bear even a moment in separation from AchAryan
- one who has great attachment in bhagavath vishayam taught by the AchAryan and service to AchAryan
- one who is free of jealousy when hearing the glories of bhagavAn and bhAgavathas (including AchAryan himself and his fellow-srivaishNavas)
- sUthram 322 - A sishyan should develop great attachment towards AchAryan so that he thinks that the AchAryan is thirumanthram, bhagavAn who is the object of thirumanthram, kainkaryam which is the result, removal of ignorance, material pleasures, etc.
- sUthram 323 - paramAchAryar ALavandhAr explained this principle in the "mAtha pithA yuva thaya:" slOkam towards nammAzhwAr. He established that nammAzhwAr is the vaishNava kula pathi (leader of the vaishNavas) and nammAzhwAr is everything for him.
- sUthrm 327 - sishyan does what is pleasing to the AchAryan
- sUthram 328 - sishyan should be focussed on the joy of AchAryan
- sUthram 329 - Thus the sishyan should focus on the joy of AchAryan and will not have any time to think about his own pride
- sUthram 330/331 - Even if the sishya becomes the receiver of AchAryan's anger, it is only for the well-being of the sishyan. So, sishyan should not worry about why the AchAryan became angry on him.
- sUthram 333 - sishyan should focus on AchArya's bodily/material needs.
- sUthram 349 - sishyan should always be grateful towards the AchAryan until the end of his life. He should constantly think that "AchAryan reformed my heart" and "He purified my mind so I can worship bhagavAn".
- sUthram 450 - sishya should consider the five different forms of emperumAn (para, vyUha, vibhava, antharyAmi and archAvathAram - http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html) as his own AchAryan and always tend to his AchAryan's needs.
sishya should consider his AchAryan's bodily needs as his own and fulfill them. If the sishya thinks he is giving his own wealth (he should think that its already his AchArya's wealth), that will destroy his knowledge. Just by becoming the object of AchArya's mercy is not sufficient - one should be fully at the disposal of his AchArya - only then he will have full knowledge about bhagavAn. If the sishya constantly meditates on the favours done by the AchArya, he will understand that he is still ignorant and there is lot more to learn from his AchArya. He will be at utmost anxiety for the opportunities that were missed by him to serve his AchArya. sishya must accept AchArya's pleasure and anger equally and behave in an exemplified manner in either case. srI sabhari who is most intelligent welcomed the most beautiful srI rAma, offered him some fruits and asked for his permission to leave and serve his AchArya (in paramapadham!) even at the cost of serving srI rAma himself.
Our jIyar (maNavALa mAmunigaL) also demonstrated his own AchArya nishtai and the glories of such AchArya nishtai through various prabhandhams such as upadhEsa rathina mAlai, yathirAja vimsathi and Arthi prabhandham.
bhavishyadhAchAryan, thiruvAimozhi piLLai, mAmunigaL
upadhEsa rathina mAlai 61
gyAnam anuttAnam ivai nanRAgavE udaiyan Ana
mAnilaththIr! thEnAr kamalath thirumAmagaL kozhunan
thAnE vaikundham tharum
ஞானம் அநுட்டானம் இவை நன்றாகவே உடையன் ஆன
மாநிலத்தீர்! தேனார் கமலத் திருமாமகள் கொழுநன்
தானே வைகுந்தம் தரும்
After taking shelter of a true AchArya who is well situated in knowledge and practice, Oh people of this world! srIman nArAyaNan himself will bless such sishyas with divine kainkaryam in paramapadham easily.
upadhEsa rathina mAlai 62
uyya ninaivuNdAgil um gurukkaL tham padhaththE vaiyum
anbu thannai indha mAnilaththIr!
mey uraikkEn paiyaravil mAyan paramapadham ungkaLukkAm
kaiyilangu nellik kani
உய்ய நினைவுண்டாகில் உம் குருக்கள் தம் பதத்தே வையும்
அன்பு தன்னை இந்த மானிலத்தீர்!
மெய் உரைக்கேன் பையரவில் மாயன் பரமபதம் உங்களுக்காம்
கையிலங்கு நெல்லிக் கனி
Oh people of this world! If you want to be uplifted, you develop total attachment towards your AchAryan. paramapadham which is the residing place of bhagavAn (who is on the serpent bed) will be accessible for you easily as a fruit in your hand.
upadhEsa rathina mAlai 64
than Ariyanukkuth thAn adimai seyvadhu
avan innAdu thannil irukkum nAL
annEr aRindhum adhil Asai inRi
AchAriyanaip pirindhiruppAr Ar manamE! pEsu
தன் ஆரியனுக்குத் தான் அடிமை செய்வது
அவன் இந்நாடு தன்னில் இருக்கும் நாள்
அந்நேர் அறிந்தும் அதில் ஆசை இன்றி
ஆசாரியனைப் பிரிந்திருப்பார் ஆர் மனமே! பேசு
A sishya should serve his AchAryan while he is learning the essential meanings from. He should never think about getting separated from his AchAryan.
upadhEsa rathina mAlai 65
AchAriyan sichchan Aruyiraip pENumavan
thEsArum sichchanavan sIr vadivai Asaiyudan nOkkumavan ennum
nuNNaRivaik kEttu vaiththum
Arkkum annEr niRkai aridhAm
ஆசாரியன் சிச்சன் ஆருயிரைப் பேணுமவன்
தேசாரும் சிச்சனவன் சீர் வடிவை ஆசையுடன் நோக்குமவன் என்னும்
நுண்ணறிவைக் கேட்டு வைத்தும்
ஆர்க்கும் அந்நேர் நிற்கை அரிதாம்
AchAryan should focus on the sishyan's spiritual well-being (jIvAthmA). sishyan should focus on th AchAryan's divine form (material well-being). Even after knowing this deep principle, it is very difficult to practise it.
upadhEsa rathina mAlai 66
pinbazhagarAm perumAL sIyar
mikka AsaiyinAl nampiLLaikkAna adimaigaL sey
annilaiyai nannenjchE! UnamaRa eppozhudhum Or
பின்பழகராம் பெருமாள் சீயர்
மிக்க ஆசையினால் நம்பிள்ளைக்கான அடிமைகள் செய்
அந்நிலையை நன்னெஞ்சே! ஊனமற எப்பொழுதும் ஓர்
Oh dear mind! pinbazhagarAm perumAL jIyar had no interest in going to paramapadham since he was blissfully serving his AchAryan nampiLLai. You should constantly meditate on such dedication and dedicated sishyas.
In his yathirAja vimsathi, mAmunigaL starts with "rAmAnujam yathipathim praNamAmi mUrdhnA" (I prostrate at the lotus feet of srI rAmAnuja) and ends with "thasmAth ananya saraNO bhavathi ithi mathvA" (I have no other refuge than srI rAmAnuja). Throughout the twenty most divine slOkams, he prays for the mercy of srI rAmAnuja and longs to serve him since that was the divine order of his own AchAryan thiruvAimozhi piLLai (mAmunigaL was given the honor of performing daily worship at bhavishyadhAchAryan sannidhi in AzhwAr thirunagari by thiruvAimozhi piLLai seeing mAmunigaL's great attachment towards srI rAmAnuja).
Finally in Arthi prabhandham 55, mAmunigaL feels totally blissful thinking about his own nature.
thennarangar sIraruLukku ilakkAgap peRROm
thiruvarangam thiruppathiyE iruppAgap peRROm
manniya sIr mARan kalai uNavAgap peRROm
madhurakavi solpadiyE nilaiyAgap peRROm
munnavarAm nam kuravar mozhigaL uLLap peRROm
muzhuthum namakkavai pozhuthu pOkkAgap peRROm
pinnai onRu thanil nenju pErAmal peRROm
piRar minukkam poRAmai illAp perumaiyum peRROmE
தென்னரங்கர் சீரருளுக்கு இலக்காகப் பெற்றோம்
திருவரங்கம் திருப்பதியே இருப்பாகப் பெற்றோம்
மன்னிய சீர் மாறன் கலை உணவாகப் பெற்றோம்
மதுரகவி சொல்படியே நிலையாகப் பெற்றோம்
முன்னவராம் நம் குரவர் மொழிகள் உள்ளப் பெற்றோம்
முழுதும் நமக்கவை பொழுது போக்காகப் பெற்றோம்
பின்னை ஒன்று தனில் நெஞ்சு பேராமல் பெற்றோம்
பிறர் மினுக்கம் பொறாமை இல்லாப் பெருமையும் பெற்றோமே
I have the full blessings of srI ranganAthan (mAmunigaL was greatly honoured by namperumAL where he heard full eedu kAlakshEpam from mAmunigaL for a whole year and subsequently accepted mAmunigaL as his AchAryan by offering the "srIsailEsa dhayA pAthram" thaniyan to him).
I have been ordained by namperumAL to stay in srIrangam.
I am blessed to be able to constantly enjoy nammAzhwAr's pAsurams for sustainance.
I am blessed to be able to follow in the footsteps of madhurakavi AzhwAr's AchArya nishtai.
I am blessed to constantly meditate on the great works of AzhwArs/AchAryas.
I am blessed to be spending my time fully in their works only.
I am blessed to have my mind not focussing on anything else other than AzhwAr/AchArya works.
I am blessed to have not jealousy whatsoever on seeing the glories of other srIvaishNavas.
Translator's note: Starting now, we will see various incidents from the lives of our pUrvAchAryas practically demonstrating the total dependence on AchAryan as explained in the first 3 articles.
To be continued...
Full series can be viewed at: http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html.
adiyen sarathy ramanuja dasan
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