Daily Archives: January 21, 2016

upadhESa raththina mAlai – 50

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pAsuram 50

namperumAL nammAzhvAr nanjeeyar nampiLLai
enbar avaravar tham ERRaththAl – anbu udaiyOr
sARRu thiru nAmangaL thAn enRu nannenjE
Eththu adhanaich chollu(i) nee inRu.                                                     50


Word by word meanings

namperumAL nammAzhvAr nanjeeyar nampiLLai enbar – are called so
avaravar tham ERRaththAl – due to each of their greatness;
anbu udaiyOr – those who love them
sARRu – named
thiru nAmangaL thAn enRu – these divine names; saying so
nal nenjE – oh good mind
nee – you
solli – say
adhanai – that greatness
inRu – now (today)
Eththu – and praise.


(nam => my/our (dear)).

Now, after talking about vakuLabhUshaNa (nammAzhvAr) dhivya prabandha vyAkyAnams, he (maNavALa mAmunigaL) wishes to divine about its core meanings said in SrI vachana bhUshaNam which shows the excellence of ways (nishtAkramam), and so he is setting up for it here.

If asking how – he is divining one pAsuram each in three pAsurams now, about namperumAL et al who were talked about in previous pAsurams, as to how they got such wonderful names; and while doing that he talks about the reason for nampiLLai getting the name of lOkAchAryar, and that this name was the reason for the name of piLLai lOkAchAryar, and due to him how the name was spread everywhere.

Out of that, in this pAsuram, he divines about how those starting from namperumAL who were talked about in earlier pAsurams got such wonderful names, by starting this pAsuram withnamperumAL’.

namperumALThat is, as said in ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (~ we can see these auspicious qualities in namperumAL (at SrIrangam)), such namperumAL who could be experienced by the AchAryas;

nammAzhvArAs said in ‘mugilvaNNan adi iNaiyai adaindhu aruL sUdi uyndha [thiruvAimozhi 7.2.11] (~surrendered to the divine feet of mugilvaNNan (emperumAn having the dark hue like the dark cloud), and got true goal by his grace) – such nammAzhvAr.

nanjeeyar – He who was accepted by namperumAL’s divine son bhattar.

nampiLLai – He who was loved in a great way by nanjeeyar, and as said in ‘nampiLLai gOshtiyO? namperumAL gOshtiyO?’ (when nampiLLai’s kAlakshEpa gOshti disperses after completion, the king and others see that in awe asking whether such a big assembly is the gOshti of namperumAL or of nampiLLai) – such nampiLLai having such a big wealth of looking for more people to do mangaLAsAsanam to emperumAn.

enbar anbudaiyOr – those who love them would call (them by these names).

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL thAn enRu – Due to each of their own greatness, those who are having very high devotion/love towards them gladly divined these names for them.

thAn enRu – think, how wonderful are these names, inRu adhanaich cholli nee Eththu ­– and you say so and praise that.

anbudaiyOr sARRu – is – {about the name namperumAL} – He (piLLai lOkAchAryar) divined ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (we can see these auspicious qualities in namperumAL (at SrIrangam)), isnt’ it?

One upon a time, in a group, a few who were nefarious had brought perumAL (from SrIrangam) and emperumAns of that place, and grabbed them all to the effect of saying ‘kettEn’ (sinned), and took to the North; at that time, one who is good towards the divine feet of perumAL by name rAjakaNda gOpAlar, an araiyar (devotees organized by SrIman nAthamunigaL in various temples, and currently include SrIrangam, SrIvillipuththUr, AzhwArthirunagari – they sing pAsurams, show dramatic acting of meanings of pAsurams during occasions at the temple), he could not bear that separation like said in ‘enganE tharikkEn unnai vittu [thiruvAimozhi 7.2.1]’ (How would I survive when separated from you?), was searching for him like ‘iru nilam kai thuzhA [thiruvAimozhi 7.2.1]’ (searching with hands in the big world (~since not having energy to walk/see, due to missing Him)), and went there, and saw that person, and sang sweetly like in ‘nudangu kELvi isai [thiruvAimozhi 3.4.6]’ (EmperumAn is like a song that mesmerizes those who hear it), and he lovingly asked ‘what do you need?’, reply was ‘our perumAL came here, you should give him’, and he said ‘if so take him and go’, and showed many statues, and at that time as He could not be found among them, he was sad like said in the ones like ‘sindhikkum thisaikkum [thiruvAimozhi 7.2.5]’ (thinks about earlier experience with emperumAn, loses her mind); at that time that man’s daughter liked and brought to her harem (queen’s quarters) he who is azhagiya maNavALap perumAL, and as that man came to know this matter, he brought without her knowledge and showed asking ‘Is he your perumAL?’, and seeing this the araiyar hugged perumAL with a lot of love as said in ‘SrI ranganAtha! mama nAthA! [SrIranga gadhyam] (Lord of SrIrangam, my lord), and in ‘arangamALi en ALi [periya thirumozhi 7.3.4]’ (ruler of thiruvarangam periya kOyil, and my ruler), and ‘en aragaththu innamudhar, kuzhal azhagar, vAi Azhagar, kaN azhagar [nAchchiyAr thirumozhi 11.2]’ (my sweet nectar of thiruvarangam, having beautiful hair, divine mouth, and divine eyes), araiyar hugged azhagiya maNavALan saying ‘yes he is namperumAL’, and mercifully/quickly returned to thiruvarangam – his incident is famous, isn’t it?

araiyar_crownanbudaiyOr: crown of an araiyar

At that time, when everyone doubted that this is not perumAL, Ayi AzhvAr piLLai signed on the divine vigraham saying ‘ivar nammudaiya perumALAm’ (yes he IS our perumAL ). From that day onward, that (name) became his identity – they divine the story in this way also.

Next, reason for the coming of name nammAzhvArOnce upon a time, perumAL loved AzhvAr as ‘nam’ AzhvAr, compared to other AzhvArs, and also for the periya thiruvadhyayanam (uthsavam) he would divine the writing of letter addressing him in the same way and send it to thirunagari – this is the fact isn’t it?

Not only that, at one point when perumAL with many others had mercifully stayed in malai nAdu (state of kEraLA), at that time unexpectedly emperumAns from other dhivya dhEsams and AzhvAr (from AzhvAr thirunagari) too had joined Him there; at that time perumAL, like said in ‘palar adiyAr munbu aruLiya [thiruvAimozhi 7.10.5]’ (singling him out and gracing him in the assembly of great devotees), very kindly called AzhvAr – ‘nam AzhvAr nam arugE vArum’ (my AzhvAr, come near me), saying so kept him in his divine throne itself, and divined him his shirt of pearls (muththin chattai), and vatta maNai, and more, and divined him like said in ‘thammaiyE okka aruL seyvar [periya thirumozhi 11.3.5]’ (would mercifully give his equivalence) – they divine this incident.

nam SatakOpanaip pAdinaiyO enRu namperumAL vinjiya AdharaththAl kEtpar’ (namperumAL with much desire inquired – did you sing about our SatakOpan?) – is what he (poet kambar) also said.

namperumal-nachiar_serthi2anbudaiyOr: namperumAL and thAyAr

Not only these, periya mudhaliyAr (SrIman nAthamunigaL), had regarded him more than other AzhvArs, got, with dhvayam first, the meanings of thiruvAimozhi etc., due to his (nammAzhvAr’s) grace; as the showing of that distinction, like saying ‘our AchAryAn’, he would say ‘nammudaiya AzhvAr’ (my/our AzhvAr) – this is how he was lovingly doing this. Due to this only he divined ‘na: kulapathEr vakuLAbhirAmam [sthOthra rathnam – 5]’ (my chief and head of the group), isn’t it?

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691anbudaiyOr: nAthamunigaL with nammAzhvar

Now, he who was always thinking about thiruvAimozhi and was crowned as an expert (for having lectured on thiruvAimozhi for 100 times), that is nanjeeyar – reason for his name is – after he surrendered to bhattar’s divine feet, got sanyAsam at mEl nAdu (karnAtakA), gave up all his attachments there, came to thiruvarangam, and stood under bhattar’s feet – seeing this, bhattar with great happiness said ‘nammudaiya jeeyar vandhAr’ (my jeeyar has come), pulled him up and hugged him and rejoiced, and starting from that day, the vedhAnthigaL got this name of ‘nanjeeyar.

parasara-bhattaranbudaiyOr: bhattar, with nanjeeyar at his divine feet

Now, he who is liked very much by him (nanjeeyar), he who can be said as incarnation of nammAzhvAr, that is nampiLLai – how he got that name is: nanjeeyar divined a vyAkyanam for thiruvAimozhi, having the length count of nine thousand, and mercifully gave that text to the divine hands of him whose name was varadharAjar who had surrendered to his divine feet, asking him to make a copy of it. When he was going to (his) place, it had fallen into the river, and so he had written on empty leaves without missing any words, returned and kept it in front of nanjeeyar; he opened it and since it was very good, he asked ‘how did this happen?’, and listened to him explaining the reason and divined his happiness saying ‘What a great ability of this knowledge!’, and divined ‘nammudaiya piLLai – thiruk kali kanRi dhAsar’ (my piLLai (nam piLLai)), and starting from that day, the name of ‘nampiLLai’ is famous in the world isn’t it?

nanjeeyaranbudaiyOr: nanjeeyar

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL – these are those divine names, isn’t it?

nannenjE – Oh the mind which knows about the greatness of these divine names and being happy.

Eththi adhanaich chollu nee inRu – Today being a good time for thinking about these divine names, you who has understood their sweetness, say with your mouth’s content, what a great thing that there are some such divine names (ivaiyum sila thirunAmangaL irundhapadiyE), and praise them.

From time immemorial these were not thought about – to compensate that loss, today when taste in this matter is born (izhavu theera, ruchi piRandha inRu), try to do the good thing of praising those names and gain your true nature;

praise as said in ‘prathyakshE gurava: sthuthyA:’ ((Glorify the AchAryan in public and in his presence), and ‘gurOrnAma sadhA japEth [anthimOpAya nishtai, page 10]’ (Should always meditate AchAryAn’s divine name), and ‘solluvOm avan nAmangaLE [rAmAnusa nURRanthAdhi – 1]’ (shall say him (emperumAnAr‘s) divine names), and ‘en manam Eththi anRi ARRagillAdhu [rAmAnusa nURRanthAdhi – 89]’ (~ my mind would not rest without praising).

{ Have heard an interesting interpretation where if we put a pause/comma after the word ‘namperumAL’  in this pAsuram, then the first line would be like: namperumAL himself with love would say nam AzhvAr, nam jeeyar, and nam piLLai. }

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 49

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pAsuram 49

Angavar pAl peRRa siRiyAzhvAn appiLLai
thAm koduththAr tham maganAr tham kaiyil – pAngudanE
nAlUr piLLaikku avar thAm nalla maganArkku avar thAm
mElOrkku eendhAr avarE mikku.                                                     49


Word by word meaning

Angu – In that place,
avar pAl peRRa – as he got from nanjeeyar {must be nampiLLai or vadakkuth thiruveedhip piLLai}
siRiyAzhvAn appiLLaieeyuNNi mAdhavap perumAL (his another name)
thAm koduththAr – himself gave it
tham maganAr tham kaiyil – to the hands of his divine son named padhmanAbhap perumAL;
pAngudanE – In the same way
avar thAm – that padhmanAbhap perumAL
nAlUr piLLaikku – to one named nAlUr piLLai;
avar thAm – he himself
nalla maganArkku – to good divine son nAlUrAchchAn piLLai;
avarE – he himself
eendhAr – by grace gave it
mElOrkku – to the noble ones of later time
mikku – in a big/special way.


He (maNavALa mAmunigaL) divines about how this vyAkyAnam was carried out in sampradhAyam way, starting from nampiLLai’s grace, as obtained by eeyuNNi mAdhavap perumAL who has got the divine name of siRiyAzhvAn appiLLai, (who gave it to padhmanAbhap perumAL, who gave it to nAlUr piLLai, who gave it to nAlUrAchchAn piLLai, who after praying to dhEvap perumAL and getting the command of dhEvap perumAL spread it to several of next generation including) thiruvAimozhip piLLai, who is the AchAryan of maNavALa mAmunigaL, with this pAsuram Angavar pAl peRRa siRiyAzhvAn appiLLai.

Angu – In front of him, being in divine assembly (gOshti); or, from the situation of getting it from the divine hands of vadakkuth thiruveedhip piLLai;

avar pAl peRRa – Being the chief of gOshti, and being the principal one doing upanyAsam of eedu – from such nampiLLai, he (eeyuNNi mAdhavar) got the meanings like getting wealth, as said in ‘uRu perum selvamum [rAmAnusa nURRanthAdhi – 19]’. The scene of that place, the preceptor, and the grantham! (oru dhEsamum dhEsikarum kOSamum irundhapadi).

siriyAzhvAn appiLLai thAm – His (eeyuNNi mAdhavap perumAL) other name (siRu pEr) being this. Such is the wealth that he got, he –

thAm koduththAr tham maganAr tham kaiyil – Like how one would show their savings, he that is mAdhavap perumAL, passed it on into the hands of his divine son who is identified as padhmanAbhap perumAL. That is, after bestowing the meanings of eedu muppaththARAyiram (36000 padi), he handed over the SrIkOSam (text) in his divine hands as well. That is why it is said ‘mAdhava padhmanAbha [eedu thaniyan]’.

In this way they both were advising this grantham in OrAN vazhi, and not publishing the SrIkOSam but nurturing it in kOyil AzhvAr (pUjA room) as part of their thiruvArAdhanam (daily worship), based on the condition of nampiLLai; this is how the eedu of thiruvAimozhi was handled.

In this way, protecting it like protecting wealth, this was taken care of in the thirumALigai (divine house of SrIvaishNavas) at perumAL kOyil (kAncheepuram), bhattargaL thiruveedhi (name of the street).

pAngudanE nAlur piLLaikku avar thAm – That is, surrendering to the divine feet of padhmanAbhap perumAL, and with his (nAlUr piLLai) obeisance to that feet, prostrating, speaking with pleasant words, etc., made him happy as said in ‘kurukkaLukku anukUlarAi [periyAzhvAr thirumozhi 4.4.2]’ (well disposed to do services to AchAryan), so in this way, padhmanAbhap perumAL who was pleased by the obeisances and services, decided to bestow eedu that had been forwarded along one-on-one, to nAlUr piLLai whose services served as the means.

So he took him in front of pEraruLALap perumAL, and thinking that he should get an authentic vow that he would not reveal it to anyone, and so through archakar he requested for SrI SatakOpam to be pressed on his (nAlUr piLLai’s) divine head;

he (nAlUr piLLai) who understands the intention of minds, understood the way in which it was pressed in the head to imply that the text should not be released to anyone, (but) he looked at dhEvap perumAL’s divine face, and as said in ‘aruLALar thiruvadiyai UnRinavar’ (one who pressed the SrI satakOpam of dhEvap perumAL), showed him the sign, pressing it in the head;

and emperumAn who understands everything, felt it in his divine mind, and after thinking through he gave divine command through archakar, ‘you shall propagate this to everyone’, and the AchAryan padhmanAbhar who heard this, and as it is not happening according to the old ways, accepted ‘thiruvuLLam Anapadi’ (as your divine mind wished), and after that, with happiness, he divined it (to nAlUr piLLai).

As he (nAlUr piLLai) wished to propagate it to everyone, with that idea in his divine mind, he who is focused only on the welfare of others, had done things like pradhakshiNam (circumambulating emperumAn’s sannidhi), doing namaskArams (prostrating), etc., and more.

And since this emperumAn is ‘arthithArtha paridhAna dhIkshitha’ (vowed to fulfill the desires of the devotees), He commanded like this (for propagation of eedu).

That is why, ‘since nAlUr piLLai got it by his prayers, he is referred as ‘sumana: kOlEsa dhevAdhipAn [bhagavath vishaya thaniyan]’  (kOlavarAhap perumAL being his another name).

Isn’t it in the same way thiruvAimozhip piLLai had SrI ranganAtha’s divine feet on maNavALa mAmunigaL , and propagated the eedu of thiruvAimozhi.

It is to be said as ‘charaNAbja samarppaNAth | dharSayan sugrahAnArthAn dhramidOpanishathkirAm’ (~ placing unto your lotus feet, show the meanings of thiruvAimozhi that are known).

nalla maganArkku avar thAm – That nAlUr piLLai, as emperumAn fulfilled his prayers,  showed his gratitude as when he got a divine son he named him as ‘dhEvap perumAL’; such son who got this name, who learned everything, and being so, such –

nalla maganAr – nAlUrAchchAn piLLai’ (being other name), his father divined him the eedu saying – you propagate this. Like father like son in auspicious qualities.

Or, (to explain the phrase of pAsuram by combining the words differently), for ‘ivar aruLALar thiruvadi UnRiyavar [bhagavath vishaya thaniyan]’ (one on whose head SrI satakOpam (SatAri) of SrI dhEvarAjap perumAL was well pressed meaning well blessed, one who pressed on the SrI SatakOpam of srI dhEvarAjap perumAL),

the word ‘ivar’ (he) could refer to padhmanAbhar, having his divine grace could be said for nAlUr  piLLai, and saying ‘thiruvadi UnRiyavar’ as by nAlUr piLLai saying to nAlUrAchchAn piLLai as per divine feet of peraruLALar to be set on the son, and in that say ‘thiruvadi UnRina dhEvap perumAL kaikoNdu aruLum thirumalai AzhvAr [bhagavath vishaya thaniyan] (thiruvAimozhip piLLai who was lovingly accepted by nAlUrAchchAn piLLai (who is the son of nAlUr piLLai), as his disciple), that is talking about thiruvAimozhip piLLai – and so they divine as the meaning for this phrase. This line of explanation would match very well with that of ‘melOrkku eendhAr avarE mikku’.

mElOrkku eendhAr avarE mikku – that is, unlike the aforementioned way of passing this one to one, by his generosity, he who is given (eedu) by the grace of kOlavarAhap perumAL, he having the (other) name of dhEvap perumAL (as named by this divine father) , (that is, nAlUrAchchAn piLLai), divined the obtaining of thirumalai AzhvAr (thiruvAimozhip piLLai), and starting from him he divined eedu to thirunArAyaNapurththil Ay, thiruvAimozhi AchchAn piLLai as well. That is why it used the plural word ‘mElOr’ (future noble ones).

This information is in his thaniyan too – ‘thrEdhApravarthya bhuviya: prathayAm chakAra [nAyanArAchchAn piLLai thaniyan](he who made it popular in the world by divining to the three).

It is said too ‘SrISailanAtha gurumAthru gurUththamAbhyAm SrISUkthi dhESikavarENa cha yasthridhaivam [nAlUr piLLai thaniyan]’ (thiruvAimozhi’s bAshyam that is eedu sath sampradhAyam, which got enriched by the three, that is thiruvAimozhip piLLai, thirunArAyaNapuraththu Ay, and thiruvAimozhi AchchAn..).

thiruvaimozhi-pillaithiruvAimozhip piLLai

avarE mikku – by this, their requesting (for it) could be considered as excessive – such was the way he himself gave them the meanings after getting them, due to his generosity.

Not only that, maNavALa mAmunigaL himself has mentioned in the vyAkyAnam of ‘mARRuth thAi [periyAzhvAr thirumozhi 3.9.4]’ (like the mother), about nAlUrAchchAn piLLai teaching the meanings of all the prabandhams to thiruvAimozhip piLLai (such was that piLLai’s generosity and interest).

In many places of periyAzhvAr thirumozhi vyAkyAnam by maNavALa mAmunigaL, he divines ‘nAlUr piLLai prasAdhiththathAga AchchAn piLLai aruLich cheyvar’ (nAlUr AchchAn piLLai would say that this (meaning) was divined by nAlUr piLLai).

Due to thiruvAimozhi such was the Acharya-sishya relationship between that father and son, such relationship could also be seen in the cases of – kUraththAzhvAn bhattar, periyavAchchAn piLLai and his sons, vadakkuth thiruveedhip piLLai piLLai lOkAchAryar, (eeyuNNi) madhavarpadhmanAbhar, and nAlUr piLLainAlUrAchchAn piLLai.

As said in ‘thirumalai AzhvAr theevinaiyOm thammaik kuruvAgi vandhu uyyak koNdu [Arththi prabandham – 46]’ (~ thiruvAimozhip piLLai accepted the lowly me and came as AchAryar and saved me)), He who is accepted by thirumalai AzhvAr (thiruvAimozhip piLLai), who is said as ‘dhEvap perumAL kaik koNdaruLum thirumalai AzhvAr’, such maNavALa mAmunigaL got the meanings of thiruvAimozhi and all dhivya prabandhams, and after that he spread it in the world, isn’t it?

(He got the meanings from his AchAryan as said in) ‘AryAScha SrISailanAthA dhadhigatha SatajithsUkthi bhAshyO mahimnA [bhagavath vishya thaniyan?]’ (by the greatness of the vyAkyAnams of nammAzhvAr SrISukthi learned from thiruvAimozhip piLLai),


‘AsisrayadhayambhUya: SrISailAdhISadhESikam | aSEshAnshruNoth dhivyAn prabandhAn pandhanachchidha: [yathIndhra pravaNa prabhAvam – 57](This azhagiya maNavALap perumAL reached an AchAryan named thirumalai AzhvAr. From him, he learned the meanings of all dhivya prabandhams that break the bondage of births).

It is said, ‘yE(a)vApya saumyavarayOgi varAchchatAri SrIsUkthi bhAshya madhi thathprathitham vithEnu: | thAn bhattanAtha munivAna mahAdhriyOgi vAdhUla vamsyavaradhAryamukhAn bhAjAma: [bhagavath vishya thaniyan?]’ (From which guru that thiruvAimozhip piLLai learned, all of the prabandhams without leaving even one, he crossed the bounds of dhivya prabandham learning and learned again?)

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 48

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pAsuram 48

seerAr vadakkuth thiruveedhip piLLai ezhudhu
ErAr thamizh vEdhaththu eedu thanai – thArum ena
vAngi mun nampiLLai eeyuNNi mAdhavarkkuth
thAm koduththAr pin adhanaith thAn.                                         48


Word by word meaning

vadakkuth thiruveedhip piLLai,
seer Ar – who is having greatness
ezhudhu – merciful writing of
Er Ar – fully distinguished
thamizh vEdhaththuthiruvAimozhi’s
eedu thannai – eedu, that is muppaththARAyirappadi vyAkyAnam (36,000 padi vyAkyAnam);
mun – earlier
thArum ena – asked to give it
vAngi – and obtained it,
pin – and later
thAm – that nampiLLai
koduththAr – mercifully gave
adhanaith thAn – that eedu
eeyuNNi mAdhavarkku – to eeyuNNi mAdhavar.


So, as he vowed earlier he (maNavALa mAmunigaL) explained that there are these vyAkyAnams, and now, that which is said as ‘nampiLLai cheppu neRi [upadhEsa raththina mAlai – 44]’ (meanings of thiruvAimozhi as explained by nampiLLai), which is having in itself the meanings of all dhivya prabandhams, which is having the greatness that by listening to it once then it can be concluded as everything is listened – he (maNavALa mAmunigaL) thinks that he should divine such eedu’s history also, and so he divines two pAsurams about that too, for every one to know,

– and he (maNavALa mAmunigaL) is divining that history in the order in which it is said of bhagavath vishayam starting with – ‘ivar eedu aLiththaRku Eyndha mAdhavar [bhagavath vishya thaniyan]’ (from nampiLLai to (eeyuNNi) mAdhavar, and so on).

seerAr vadakkuth thiruveedhip piLLai – Him having full of greatness is – by the grace of AchAryan, he was able to understand and write the divine meanings that the AchAryan divined, and having the maturity of knowledge etc., so that he is able to help others.

Or, when ‘seerAr’ is taken as adjective to ‘thiruveedhi’, as said in ‘seerAr nedumaRugu [periya thirumozhi 7.9.10]’ (having great and long streets); that (place) is being complete with the wealth of srIvaishNava SrI including him.

vadakkuth thiruveedhip piLLai – differentiates from naduvil thiruveedhip piLLai. It is the north street from his street where he is divining his presence. It is close to AdhikEsavap perumAL kOyil (temple) that is near rAjan thuRai (in SrIrangam). In this way he is in a different place from where he is divining the vyakyAnams. So that itself became an identity for him.

For his AchAryan nampiLLai too, the identity is ‘mAdath thiruveedhip piLLai’, isn’t it?

It is like saying ‘kOyilil vAzhum vaittaNavan [periyAzhvAr thirumozhi 5.1.3]’ (living by your temple, am a SrIvaishNavan (having that strength/pride (midukku)).

In this way what he who is being identified based on the place that enriches the knowledge, (who wrote the eedu, now nampiLLai asked him to give it) –

ezhudu ErAr thamizh vEdhaththu eedu thannai thArum ena vAngi – that is, he wrote ‘nampiLLai cheppu neRi [upadhEsa raththina mAlai – 44]’ (meanings of thiruvAimozhi as explained by nampiLLai). So, considering that he simply documented nampiLLai’s words , he was also mentioned along with piLLAn and others. It implies that this is all nampiLLai’s divine work, isn’t it?

ErAr thamizh vEdhaththu eedu thanai – As said by ‘ErArndha thamizh maRai ’ (thamizh vEdham, that is thiruvAimozhi, is full of beauty), the beauty here is that having greatness that is not present in anything else, that is, full of beauty from the combination of words and meanings, and for that thamizh vEdham (thiruvAimozhi) the eedu vyAkyAnam being ably attractive like a decoration for it.

Based on that, ‘being beautiful’ can be an adjective to eedu as well.

eedu thanaith thArum ena vAngi – In this way, writing such an eedu muppaththARAyiram (36,000 padi) vyAkyAnam which attracts the minds, and placing it in front of nampiLLai, at that time (he) opened and performed divine eyeing, became very happy, ‘but you wrote during my time and without my permission, so handover the grantham which was written in this way’, saying so he got it from his divine hands, –

mun nampiLLai – at that time, nampiLLai. That is, during the time when the proper relationship between AchAryan (master) and Sishyan (disciple) were in vogue; nampiLLai who was managing those principles very well;

eeyuNNi mAdhavarkkuth thAm koduththAr pin – he kept it with him in his own presence, and then gave it to eeyuNNi mAdhavar. That is, incarnated in the lineage of ‘eeyuNNi’, after surrendering to his (nampiLLai’s) divine feet, was given his AchAryan nanjeeyar’s divine name that is mAdhavap perumAL , and being his much loved disciple.

nampillai-goshti1nampiLLai thiruvAimozhi kAlakshEpam – eeyNNi mAdhava perumAL is facing 2nd from right

thAm koduththAr pin – Being known as ‘mAdhava sishyar’ (disciple of nanjeeyar), and his identity being tied to that as said by the words ‘seemAdhavan adikku anbu seyyum [rAmAnusa nURRanthAdhi – 3]’ (being devoted to the divine feet of SrI mAdhavan (here it implies nampiLLai being being devoted to nanjeeyar whose original name is mAdhavAchAryar)), and he who conducted upanyAsam for thiruvAimozhi such that it can be the count of thirty six thousand as written,

and gave it to him as his (receiver’s) gain.

Like distributing one’s own wealth to one’s own preferred people, he gave it in the hands of him, saying, ‘without revealing this to anyone, constantly meditate upon it’. He gave this great wealth to mAdhavap perumAL. {This name implies husband of SrIdhEvi who represents wealth – he is giving this eedu wealth to the person named so}.

pin – after (vadakkuth thiruveedhip piLLai) kept it in front of him.

adhanaith thAn – the text that was written without his permission, that one.

So, in this way he gave the great meanings to (eeyuNNi) mAdhavap perumAL, saving it with him for helping everyone (connected to him) later.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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SrIvaishNava education/kids portal – http://pillai.koyil.org

चतुः श्लोकी – तनियन

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श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद्वरवरमुनये नमः

चतुः श्लोकी


यत पदाम्भोरुहध्याना विध्वस्थासेष कल्मष: |
वस्तुथामुपयातोहम यामनेयम् नमामितम् ||


अपने कृपा से मेरे दोषों को निष्कासन कर, एक पेह्चान्नीय वस्तु बनाने वाले श्रीयामुनाचार्य को पूजता हूँ।  अर्थात , मै पहले अचित था और यामुनाचार्य के चरण कमलों पर ध्यान बढ़ाने पर चित (आत्मा) हुआ|

—- यामुनाचार्य के वैभव प्रकट करते हुए स्वामि रामानुज

अडियेन् प्रीती रामानुज दासि

आधार: http://divyaprabandham.koyil.org/index.php/2015/12/chathu-sloki-thaniyan/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

चतुः श्लोकी

Published by:

श्रीमते शठकोपाय नमः
श्रीमते रामानुजाय नमः
श्रीमद्वरवरमुनये नमः

पेरुंदेवी तायार , उबयनाचियार संग श्री वरदराज पेरुमाळ, कांचीपुरम



e-book – https://1drv.ms/b/s!AiNzc-LF3uwygXcFzmweJNc4dYpB

श्री आळवन्दार (यामुनाचार्यजी) अत्यंत कृपा से संस्कृत में श्रीमन् नारायण के सहधर्मिणि श्रीमहालक्ष्मी के वैभव प्रकटित स्तोत्र प्रबंध -चतुः श्लोकी (चार श्लोक) लिखें।

न्याय वेदांत विध्वान दामल वंकिपुरम श्री उ.वे. पार्थसारथी अय्यंगार स्वामी ने इसकी , सरल तमिळ में अनुवाद लिखें हैं। उसकी हिंदी अनुवाद हम यहाँ देखेंगे।

इन चार श्लोकों के साथ इस ग्रन्थ के लेखक स्वामि आळवन्दार के वैभव को प्रकट करने के लिए, स्वामि रामानुज द्वारा रचित तनियन (आमंत्रण) भी प्रस्तुत है। इसके अलावा इन चारों श्लोकों का पेरुंदेवी तायार (कांचीपुरम श्री वरदराजपेरुमाळ की दिव्य महिषी) से संबंध प्रकट करने वाला, अंत में दोहराने वाला श्लोक भी उपलब्ध है। इस प्रबंध के अद्भुत अनुभव को बढ़ाने के लिए दामल स्वामि द्वारा अंत में दो और श्लोक भी जोड़े गए है।

-अडियेन् प्रीती रामानुजदासि

आधार: http://divyaprabandham.koyil.org/index.php/2015/12/chathu-sloki/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org