SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum – unnil
thigazh vachana bhUdaNaththin seermai onRukkillai
pugazhalla ivvArththai mey ippOdhu. 53
Word by word meaning
pugazh – Having greatness
anna – of such nature,
mudumbai – the chief of the city called mudumbai
aNNal – the most auspicious swami
ulagAsiriyan – (piLLai) lOkAchAryar, (he)
seydha – divined, (out of his)
ini – sweet
aruLAl – grace, (many)
kalai – granthams / SAsthrams;
yAvaiyilum – among all of them,
unnil – if thought through,
seermai – the greatness of
thigazh – the shining
vachanabhUdanaththin – SrI vachana bhUshaNa mahA SAsthram
illai – is not present at all
onRukku – in other SAsthrams;
ippOdhu – now
ivvArththai – this statement that I say
pugazh alla – is not a flattery
mey – but it is sathyam (the truth) only.
In the beginning of this prabandham, he (maNavALa mAmunigaL) had divined about ‘thAzhvAdhumil kuravar [upadhESa raththinamAlai – 3]’, and ‘avargaL uraiththavaigaL [upadhESa raththinamAlai – 3]’, and divined as explanation of that in the pAsuram ‘avargaL seydha viyAkkiyaigaL uLLadhellAm [upadhESa raththinamAlai – 34];
the remaining is talking about piLLai lOkAchAryar’s greatness, and the greatness of what he divined – that is, as said in ‘vakuLa bhUshaNa SAsthra sAram’, and ‘SAngAkhila dhravida samskritha rUpa vEdha sArArtha sangraham [SrIvachana bhUshanam thaniyan]’ (summary of meaning of essence of thamizh and samskritha vEdhams), SrIvachana bhUshaNam reflects the meanings of thiruvAimozhi and other aruLichcheyal (dhivya prabandhams), and it includes the meanings of these aruLichcheyal, and is divined by him (piLLai lOkAchAryar) who is of greatness of being an incarnation of emperumAn and so gives the idea that these are the opinions of emperumAn himself, is giving the meaning of dhvayam in the order of its words, is having the culmination as charama parva nishtai (subservience to AchAryan) so having that as its head, and because of that it is being incomparable;
so as he (maNavALa mAmunigaL) sets out to divine in many ways about the greatness of the aforementioned, in this pAsuram, he divines that – in this way who is known popularly in this world as (piLLai) lOkAchAryar, for the world to reach true goal, out of his kindness divined many rahasya prabandhams, out of which SrIvachana bhUshaNam is of greatness, with this pAsuram as ‘anna pugazh mudumbai aNNal ulagAsiriyan’.
As said in ‘thasya nAma mahadhyasa: [thaiththirIyam ambasya praSNam]’ (name of that is grand greatness), he who is having countless honour based on his divine name, being chief of the city named mudumbi, as said in ‘mudumbai iRaivan [SrIvachana bhUshaNam thaniyan]’, – is (piLLai) lOkAchAryar.
Or, can say as ‘mudumbai ulagAsiriyanAna aNNal’ (lOkAchAryar of mudumbai who is the most auspicious/generous person); mudumbai – name of his clan. Like saying ‘eeyuNNi mAdhavar [upadhEsa raththina mAlai – 48]’ in earlier pAsuram, saying him as mudumbai ulagAsiriyan here. Anything related to a noble person also would be of great value isn’t it?
ulagAsiriyan innaruLAl seydha kalai yAvaiyilum – It is by his grace without any reason as means, and without anyone requesting, that he divined all the (rahasya) prabandhams, isn’t it? It is due to him being ‘aNNal’ (most auspicious/generous person), that he was authoring these due to his sweet kindness, isn’t it?
Since they (what he authored) are many, the pAsuram says yAvaiyilum.
unnil – if researched well and proved,
yAvaiyilum – among the eighteen rahasya prabandhams that he divined, not one of them is –
thigazh vachana bhUdanaththin seermai onRukku illai – of equal greatness compared to the most radiant SrIvachana bhUshaNam.
Though there are many of them, would there be any one of them that can equal the greatness of this which is complete in its message/meanings?
That is, more than the words of sages regarding jeeva/paramAthma SAsthrams, more than the aruLichcheyal (dhivya prabandhams) of AzhvArs who got unblemished knowledge (mayarvaRa mathinalam [thiruvAimozhi 1.1.1]), even more than the commentaries of aruLichcheyal by AchAryas who got the grace of AzhvArs, above the divine rahasya prabandhams that are like manthras which he (piLLai lOkAchAryar) authored by the grace of AchAryas –
having significance of wonderful meanings compared to those others, and as said in ‘ithihAsa SrEshta [SrIvachana bhUshaNam – 5]’ etc., (talks about significance of SrI rAmAyaNam and mahA bhAratham), it shines light on meanings of such earlier ones and also related ones; it is having that greatness, so it is apt to say that SrI vachana bhUshaNam is being significant compared to others. Isn’t that why he divined it unparalleled?
Compared to Acharyas‘ dhivya sUkthis, his prabandhams are significant – because we are having to understand the meanings of those using his prabandhams only.
pugazhala ivvArththai – Like said in ‘pugazhvillai [thiruvAimozhi 8.4.9]’ (not a sugary praise (but true that everything is under your control)), praising this prabandham (SrI vachana bhUshaNam) is not just words of praise;
mey ippOdhu – Now these words that are showing proved about the greatness of the matter of this prabandham, are the truth only.
Since he is ‘poy ilAdha maNavALa mAmuni [maNavALa mAmunigaL vAzhi thirunAmam]’ (~ not having falsities), he is divining with oath that this is the truth as ‘mey ippOdhu’, as part of his faith in these words.
vachana bhUdanaththin seermai onRukkillai – (none are having the greatness of SrI vachana bhUshaNam) – this is ‘mey’ (true) – Like saying ‘sathyam sathyam’ [vEdha vyAsa’s declaration] (It is truth and truth only that there is no scripture greater than the vEdhas and no god superior to kESavan (emperumAn))).
So it is shown that he (piLLai lOkAchAryar) authored many granthams, and that among them SrI vachana bhUshaNam is of unparalleled greatness.
– – – – – – – – – –
Translation: raghurAm SrInivAsa dhAsan
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