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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
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Word by word meaning
vadakkuth thiruveedhip piLLai,
seer Ar – who is having greatness
ezhudhu – merciful writing of
Er Ar – fully distinguished
thamizh vEdhaththu – thiruvAimozhi’s
eedu thannai – eedu, that is muppaththARAyirappadi vyAkyAnam (36,000 padi vyAkyAnam);
mun – earlier
nampiLLai
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.
vyAkyAnam
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 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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