upadhESa raththina mAlai – 47

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pAsuram 47

nanjeeyar seydha viyakkiyaigaL nAliraNdukku
enjAmai yAvaikkum illaiyE – tham seerAl
vaiya kuruvin thambi mannu maNavALamuni
seyyumavai thAmum sila.                                         47

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Word by word meaning

nanjeeyar
seidha – divined
viyAkkiyaigaL – vyAkyAnams (commentary / meanings)
nAliraNdukku – for a few only,
illai – not
enjAmai – without skipping anything,
yAvaikkum – (not) for all dhivya prabandhams.
thambiDivine younger brother
vaiya kuruvin – of piLLailOkAcharyar
mannum – who is well established
maNavALamuniazhagiya maNavALap perumAL nainAchAryar (nAyanAr), {subsequently in the vyAkyAnam, there is mention of this being both nAyanAr and  vAdhikEsari azhagiya maNavALa jIyar }
tham seeral – by his auspicious qualities
seyyumavai thAmum – the vyAkyAnams he/they authored
sila – are for some dhivya prabandhams only.

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, in this, AchAryas like nanjeeyar also divined the authoring of vyakyAnams for a few dhivya prabandhams, saying ‘nanjeeyar seydha viyAkkiyaigaL nAliraNdukku’.

That is, unlike periyavAchchAn piLLai doing vyAkyAnam for all the dhivya prabandhams, earlier  nanjeeyar mercifully authored vyAkyAnams for a few dhivya prabandhams only.

nanjeeyarnanjeeyar

nAliraNdukku – is not exact numbers but it is just a word. That is, it indicates that it is ‘a few’. He divined later in this pAsuram as ‘sila’ (a few) which means the same here.

What is seen as his authoring of vyAkyAnam, are available for thiruppAvai and kaNNinuN chiruththAmbu only. If any more are there (found), consider that as well.

enjAmai yAvaikkum illaiyE – That is, it is Not the case that he authored vyAkyAnams for dhivya prabandhams without anything skipped. ‘enjAmai’ is (not having shortcoming, not getting destroyed) like said in ‘enjAmal vaiththadakki [periya thirumozhi 2.10.1]’ (without getting them destroyed He kept everything in his stomach).  ‘illaiyE’ -> the ‘E’ shows certainty (thERRam).

tham seerAl vaiya kuruvin thambi – When it comes to aruLichcheyal (dhivya prabandhams), compared to all the other AchAryas, (azhagiya maNavALap perumAL nAyanAr) having deep focus, by his wisdom and other auspicious qualities, like said in ‘kAththa kuNavALar [upadhEsa raththinamAlai – 39]’ (AchAryas of auspicious qualities who saved thiruvAimozhi ), it is by his greatness that he too divined vyAkyAnams for a few prabandhams.

As said in ‘mannu padhinmar maRaip poruLil mARan seer, thunnu madhurakavi soRporuLum anna nadaiththingaL mukavalliyurai semporuLum then mudumbai, engaL maNavALarkkiRai [?]’ (?), is how his focus is.

pillailokacharyar-nayanarpiLLai lOkAchAryar and his divine younger brother nAyanAr

vaiya kuruvin thambi – Reason for all this greatness is – being born after piLLai lOkAchAryar. That is, the much celebrated piLLai lOkAcharyar’s divine younger brother is azhagiya maNavALap perumAL nayanAr (nAyanAr); him having the relation that creates nobleness. Like saying king’s son, for him too the identity is ‘jagathguruvarAnuja’ [AchArya hrudhayam thaniyan]’ (piLLai lOkAcharyar’s younger brother). Similar to ones like ‘thambiyudan dhasarathyAnAnum [yathIndhra pravaNa prabhAvam – 25]’.

mannu maNavALamuni – being well established in the meanings, who is popularly known as ‘vAdhikEsari azhagiya maNavALa jIyar’.

vadhi-kesari-azhagiya-manavala-jiyar

In this way both of them (nAyanAr and vAdhi kEsari jIyar) – seyyumavai thAmum sila – have done vyAkyAnams for a few prabandhams. By ‘thAmum’ it connects with the few prabandhams mentioned earlier (by nanjeeyar).

It is seen that nainar (azhagiya maNavALap perumAL nAyanAr) has divined vyAkyAnams for thiruppAvai and kaNNinuN chiruththAmbu, and jIyar (vAdhikEsari azhagiya maNavALa jIyar) has divined svApadhEa vyAkyAnam (inner meanings) for thiruviruththam. If there are any further more, they can be considered as well.

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Translation: raghurAm SrInivAsa dhAsan

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