Daily Archives: February 14, 2016

thiruvAimozhi – 2.3.3 – aRiyAk kAlaththuLLE

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Full series >> Second Centum >> Third decad

Previous pAsuram

vamana-mahabali

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – emperumAn asks “What favour did I do to you?” and AzhwAr says “though I have no qualification, you prepared me to unite with you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains how emperumAn nurtured AzhwAr‘s devotion towards him.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Third pAsuram – thirumAlai ANdAn explains as heard from ALavandhArAzhwAr says with sorrow ‘emperumAn bestowed me sambandha gyAnam (knowledge about emperumAnAzhwAr relationship) and then he placed me in a body which hides that knowledge'”. emperumAnAr mercifully heard this and said “previous pAsuram and next pAsuram are spoken by AzhwAr with joy and hence this pAsuram cannot be spoken in sorrow. So AzhwAr is speaking ‘When I was in ignorance – emperumAn gave me knowledge and engaged me in his service’ in this pAsuram as a favour done by emperumAn”. When emperumAn says to AzhwAr “You said, aththA nI seydhana (the many favours you have done); tell me one such favour which you value most” and AzhwAr starts speaking about that.

pAsuram

அறியாக் காலத்துள்ளே அடிமைக்கண் அன்பு செய்வித்து
அறியா மா மாயத்து அடியேனை வைத்தாயால்
அறியாமைக் குறள் ஆய் நிலம் மாவலி! மூவடி என்று
அறியாமை வஞ்சித்தாய் எனது ஆவியுள் கலந்தே

aRiyAk kAlaththuLLE adimaikkaN anbu seyviththu
aRiyA mA mAyaththu adiyEnai vaiththAyAl
aRiyAmaik kuraLAy nilam mAvali! mUvadi enRu
aRiyAmai vanjiththAy enadhu AviuL kalandhE

pAsuram 3

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

aRiyAmai – one who mesmerised (through his physical beauty so that others cannot know his true nature)
kuRaLAy – one who became vAmana (dwarf)
nilam mAvali mUvadi enRu – saying “land mahAbali three feet” (even without proper sentence formation)
aRiyAmai – not understanding (the instructions given by SukrAchArya who said “this is supreme lord himself”)
vanjiththAy – Oh one who cheated (and grabbed the world which he considered as his own)!
enadhu Avi uL kalandhu – entering into my heart (by revealing this incident)
aRiyA – that which will nurture ignorance
mA – having insurmountable glories
mAyaththu – samsAra which is the result of mAyA (ignorance)
adiyEnai – me (just considering our relationship as master-servant)
aRiyAk kAlaththu uLLE – when there was no scope to know about such relationship
adimaik kaN – in such servitude
anbu – attachment
seyviththu vaiththAyAl – created that

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh one who mesmerised (through your physical beauty so others cannot know your true nature) by becoming vAmana (dwarf) saying “land mahAbali three feet” (even without proper sentence formation) and making mahAbali not understand the instructions of SukrAchArya and thus cheated (and grabbed the world which mahAbali considered as his own! Entering into my heart (by revealing this incident) when I was in this insurmountably glorious samsAram which is the result of mAyA which will nurture ignorance and when there was no scope to know about such relationship in me, (just considering our relationship as master-servant) you created that attachment towards such servitude.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • aRiyAk kAlaththu uLLE – As said in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabhruthi susnigdha:” (lakshmaNa being very attached to SrI rAma from early child hood), in early days when knowledge is not developed.
  • adimaikkaN anbu seyviththu – adimaikkaN – in servitude. As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (let me serve you in all manner) – you engaged me in the tasks which are done by nithyasUris who are never touched by samsAram.
  • anbu seyviththu – Instead of remaining with the attitude “will not leave it, if it comes to me and will not search for it, if I don’t get it”, you made me such that I cannot sustain without serving you as said in SrI rAmAyaNam ayOdhyA kANdam 31.22 “kurushva…” (bless me to accompany you).
  • arIyA … –  Like someone who ate an intoxicating plant and became bewildered, AzhwAr became bewildered and asked “you have blessed me (who is so fallen)”. [Explaining ALavandhAr‘s view point – ] Even if something is captured in samsAram, it is still mine and so I will engage it in service. [Explaining emperumAnAr‘s view point – ] You placed this water source [when I am in ignorance, you blessed me with opportunity to do service, like providing water for a thirsty person].

Here is an example for this (engaging me in service without my knowledge).

  • aRiyAmai … – Like someone who acts without the knowledge of his own heart (so mischievous), assuming the form of a vAmana even without the knowledge of SrI mahAlakshmi who resides in his own heart, as said in thiruvAimozhi 3.8.9 “koLvan nAn mAvali” (mahAbali, I will accept), he spoke incoherent sentence “nilam mAvali mUvadi” (land mahAbali three feet). Only if he had begged before, could he have spoken coherently and asked for something.
  • aRiyAmai vanjiththAy – He cheated mahAbali with his sweet words even when SukrAchArya et al tried to convince him that “He is sarvESvaran, arrived to fulfil the desires of dhEvas, arrived to grab all your properties”. Similarly, he entered my heart, captured it too and united with me. He arrived into me who was totally shying away from him and captured me by manifesting his auspicious qualities and activities. Just like he cheated mahAbali as a mischievous dwarf, he entered into me, who was ignorant and from early days engaged me in his devotion.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 18

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pAsuram 18

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who helps us to know about the qualities of madhurakavi AzhvAr who is having the state of keeping nammAzhvAr in his divine mind, such emperumAnAr is my help, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

Out of the AzhvArs discussed in the previous pAsurams, one who is considered as foremost, and who for making everyone be able to learn created thiruvAimozhi, who incarnated for that, such nammAzhvAr’s disciple who does not consider anybody else, is madhurakavi AzhvAr; emperumAnAr who helps everyone to know about such madhurakavi AzhvAr’s auspicious qualities and reach true goal, such emperumAnAr is my companion, says amudhanAr.

eydhaRku ariya maRaigaLai Ayiram in thamizhAl
seydhaRku ulagil varum SatakOpanaich chinthai uLLE
peydhaRku isaiyum periyavar seerai uyirgaL ellAm
uydhaRku udhavum rAmAnusan em uRu thuNaiyE.               18

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Word by word meaning (given by maNavALa mAmunigaL)

eydhaRku ariya – (For every one to get the meanings of ) Hard to attain
maRaigaLai – vEdhas,
(unlike praNavam which is very short, and unlike vEdhas which are very wide,
seydhaRku – to divine
Ayiram – as one thousand pAsurams only
in – that too being sweet,
thamizhAl – in the language that is easy for women and children to learn too,
SatakOpanai – since he prevents those who don’t accept or misinterpret vEdhas, AzhvAr having the divine name of SatakOpan
ulagil varum – incarnated in the world;
chinthai uLLE – in his divine mind
peydhaRku isaiyum – being apt/qualified to keep (such nammAzhvAr) is one
periyavar – having such greatness that is madhurakavi AzhvAr;
rAmAnusan emperumAnAr
udhavum – helps (by showing madhurakavi AzhvAr‘s)
seerai – divine qualities such as knowledge,
uyirgaL ellAm uydhaRku – for all the AthmAs to reach the true goal
em uRu thuNaiyE – (such emperumAnAr is) my great companion.

vyAkyAnam

eydhaRku ariya maRaigaLai – As said in ‘ananthAvai vEdhA: [?] (vEdhas are boundless), it is being unlimited and cannot be said as having these many numbers in it, and it is not being accessible to all the sentient but only based on eligibility, and being rare for even very learned ones to discern, such samskrutha vEdhas;

Ayiram in thamizhAl – Without having the restriction of varNas, and which everyone who are interested can learn, and which can be numbered as being a thousand (thiruvAimozhi), starting from ‘uyarvaRa uyar nalam [thiruvAimozhi 1.1.1]’, up to the end ‘uyarndhE [thiruvAimozhi 10.10.11]’, in the beginning, middle, and end, it talks in detail about – nature, form, and wealth of emperumAn, nature, form of sentient and non-sentient, reasons for jIvAthmAs to be involved in the cycle of worldly existence (samsAram), devotion based knowledge that can help avoid such cycle, nArAyaNan being the source of existence of the worlds and not the other deities, emperumAn being complete in all auspicious qualities, being in assembly with dhivya sUris such as ananthan, garudan, vishvaksEnar, how he (nammAzhvAr) advised due to his extreme mercy to the laukikas (those involved in worldly activities) for them to experience what he got as divine experience, how he (nammAzhvAr) enjoyed emperumAn to quench his thirst for Him; it talks about all the meanings clearly and in appropriate length, and due to that it is being very very easy, as said in ‘bhakthAmrutham [thiruvAimozhi thaniyan]’, and in ‘thoNdarkku amudhu uNNach chol mAlaigaL [thiruvAimozhi 9.4.9]’ (I said this pathikam of thiruvAimozhi as nectar for the devotees), it is being enjoyable from start to end for those who are interested in it, in the dravidian language of thamizh in a beautifully set way, in the form of a prabandham called thiruvAimozhi;

seydhaRku – to incarnate that prabandham; to make its appearance; (to explain the hard to understand/attain vEdhas in sweet thamizh prabandham)

ulagil – This leelA vibhUthi (earth etc), which is as said in ‘asudhdhAsthEsamasthAsthu dhEdhyAmkarmayOnaya:, AvirinchAdhi mangaLam [?](), and ‘iruL tharumA gyAlam [upadhESa raththina mAlai – 72]’ (world that gives ignorance), and ‘garbha janmAdhyavasthAsu dhukkamathyantha dhussaham, nakinchith kaNayannithyam charAmIndhirayagOchara: []’ (),

varum SatakOpanai – The present tense in ‘varum’ – AzhvAr’s divine and auspicious vigraham (form) is being worshiped in all dhivya dhESams, and in the divine residences of all prapannas, and his divine prabandhams being in use now and in all the future – is its meaning. Incarnating in this way, such –

SatakOpanai – ‘satar’ are those not having knowledge about their true nature, samsAris. He who was severe with such people in ‘oru nAyakam [thiruvAimozhi – 4.1.1]’ (~it is shown that even those who were ruling the world had had their fortune reversed and it was of no use, so come and surrender to emperumAn), and ‘naNNAdhAr muRuval [thiruvAimozhi – 4.9.1]’ (~ it shows the nature of this world which is not being helpful for AthmA);

he who opposed the ones who denied or misinterpreted the vEdhas. Such nammAzhvAr.

chinthaiyuLLE – in his (madhurakavi AzhvAr’s) divine mind,

peydhaRkuto keep in his mind as his lord, and as one to worship such nammAzhvAr

isaiyum – having suitable greatness; he (madhurakavi AzhvAr) divined as ‘mEvinEn avan ponnadi meymmaiyE [kaNNinuN chiruththAmbu – 2](~ surrendered to nammAzhvAr‘s golden feet), ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’ (do not know any other lord (than nammAzhvAr)), and ‘mikka vEdhiyar vEdhaththin utporuL niRkap pAdi en nenjuL niRuththinAn [kaNNinuN chiruththAmbu – 9]’ (nammAzhvAr made me understand the inner meanings of vEdhas (about the state of subservience to His devotees)).

periyavar – As said in ‘uNda pOdhu oru vArththaiyum, uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE; avargaLaich chiriththiruppAr oruvar uNdiRE; avar pAsuram koNdu ivvarththam aRudhiyidak kadavOm [SrI vachana bhUshaNam – 411,412](Other 10 AzhvArs are happy/sad based on emperumAn‘s availability and talk in opposite ways; there is one AzhvAr (madhurakavi AzhvAr) who is like laughing at them, because he is always happy being subservient to His devotee nammAzhvAr; we shall show the meanings using such AzhvAr‘s prabandham about the ultimate state of serving His devotees), he having the greatness of being in charama parva naishtai (ultimate state that is being subservient to AchAryan) and being immersed in that which is said in SAsthram as ‘yasmAth thadhupadhEstAsau thasmAth gurutharO guru: | archaneeyascha vandhyascha [mahAbhAratham]’ (who teaches us about bhagavAn is higher than that bhagavAn) etc., – such madhurakavi AzhvAr who is complete in this respect;

azhwar-madhurakavi-nathamunimadhurakavi AzhvAr with nammAzhvAr and nAthamunigaL – perumAL kOyil (kAncheepuram)

seeraiHaving auspicious qualities that are praised in ‘mARan satakOpan vaN kurugUr, engaL, vAzhvAm enRu Eththum madhurakaviyAr emmai, ALvAr avarE araN [kaNNinuN chiruth thAmbu thaniyan](~madhurakavi AzhvAr who sings about nammAzhvAr as our savior, is our protector), and ‘pArulagil maRRuLLa AzhvArgaL vandhu udhiththa nALgaLilum uRRadhu emakku enRu nenjE Or [upadhEsa raththina mAlai – 25](~Oh mind! Think always that the day of incarnation of madhurakavi AzhvAr is more precious to us compared to that of other AzhvArs).

(now it talks about emperumAnAr)

uyirgaL ellAm – Without any distinction between the people of various varNams whether of lower ones or higher ones – for all the samsAris (people of this world);

uydhaRku – for their ujjeevanam (for reaching true goal); it is in amudhanAr’s divine mind that it is not possible to use other means to reach true goal than this (emperumAnAr’s help).

udhavum – bestows his help; when teaching about the meaning of thirumAnthram, emperumAnAr teaches that those auspicious meanings should be considered all the way to subservience to devotees in the same way as that of madhurakavi AzhvAr;

irAmAnusan em uRu thuNaiyE – such emperumAnAr is my strong help. uru -> firm/strong; thuNai -> one who helps/supports; by this it says that this would get me to reach paramapadham.

For the word of periyavar – it could also be explained as – all the swamis who have kept AzhvAr’s divine feet in their divine mind.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarthi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Ayiram in thamizhAl – This phrase shows the opposite of the difficulty of vEdhas, as thiruvAimozhi being easy and sweet. It is ‘theriyach chonna Ayiram [thiruvAimozhi 6.9.11]’ (~ The thousand pAsurams told for knowing it and its meanings (easily)).

ulagil varum satakOpanai – while others keep having their birth here due to their karmas, nammAzhvAr incarnated here to help remove the birth from here, by giving us thiruvAimozhi, etc.

That is his incarnation is for giving thiruvAimozhi.

emperumAn incarnated as hayagrIva to bring out the vEdhas that were hidden; He incarnated as krishNan to give us SrI bhagavath gIthA to show the meanings of upanishaths; nammAzhvAr incarnated to give us thiruvAimozhi in sweet thamizh, for everyone to understand.

emperumAn incarnated as krishNan a cowherd who helps cows find the way in forest, to give SrI bhagavath gIthA to help us find our way out of the forest of darkness;

it is in samskrutham which is hard and confusing as arjunan said ‘vyAmisrENaiva vAkyEna budhdhim mOhayaseevamE [SrI bhagavath gIthA – 3.2]’ (may be you are confusing me with the mixture of these sentences); SrI bhagavath gIthA confuses even arjunan; nammAzhvAr’s thiruvAimozhi is the thousand for everyone to understand.

periyavar – Here, nammAzhvAr -> periyan; madhurakavi AzhvAr-> periyavar. emperumAn is the greatest; but since He is inside the heart of nammAzhvAr he is even bigger than emperumAn; and since madhurakavi AzhvAr is always having nammAzhvAr in his heart, he is even bigger than nammAzhvAr; So, periyavar.

First stage is of keeping emperumAn in one’s heart; final stage is keeping His devotees in one’s heart.

uyirgaL ellAm uydharku udhavum – For everyone to reach true goal, emperumAnAr showed the ways of being subservient to nammAzhvAr, thus showed the state of madhurakavi AzhvAr. It is due to emperumAnAr’s help that vEdhAnthAcharyar said ‘thunbaRRa madhurakavi thOnRak kAttum thol vazhiyE nal vazhigaL thuNivArgatkE [guruparamparA sAram]’ (~ Being staunch that madhurakavi AzhvAr’s state of being subservient to AchAryas is the state that has been followed from time eternal), and it is due to emperumAnAr‘s help that maNavALa mAmunigaL said ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ we are having the state in the same way as madhurakavi AzhvAr);

uRu thuNai – If we put in some effort, then others might be of help to us in return; unlike that, without any efforts from our side, emperumAnAr helps us to reach true goal, so he is being a help that is firm and apt for us.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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upadhESa raththina mAlai – 74 (and conclusion)

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pAsuram 74 – divined by erumbiappA (disciple of maNavALa mAmunigaL)

mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm senkamalap pOdhukaLai – unnich
chiraththAlE theeNdil amAnavanum nammaik
karaththAlE theeNdal kadan.                                        74

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Word by word meaning

uyirgAL – Oh chEthanas (sentients)
man – well established
ingE – in this world!
unni – (If we) think about
pon – the beautiful
adiyAm – divine feet of
maNavALa mAmunivan – SrI maNavALa mAmunigaL
senkamalap pOdhugaLai – (that are like) beautiful reddish lotus flowers
theeNdin – and if got it touched
chiraththAlE – by our head, then,
amAnavanum – amAnava purushA (at the entry of SrIvaikuNtam)
theeNdal – touching
nammai – us
karaththAlE – by his SrI hastham (divine hands)
kadan – would be his duty {adiyEn have heard that this also means that amAnavan touching us is not necessary since we would be happy here itself due to maNavALa mAmunigaL‘s divine feet touching our head here}.

Short explanation (Given by Dr. M. varadharAjan swami in his book of thamizh translation of original vyAkyAnam of upadhESa raththina mAlai).

In his uththara dhinacharyA, eRumbi appA describes the divine feet of maNavALa mAmunigaL, as ‘unmeelath padhma garbha … pAchayugmam… dhayALu: [uththara dhinacharyA – 6]. What it says is as follows.

A flower that is in the process of blossoming – the brightness of its inside that is of reddish hue – the bottom part of his divine feet is of such nature; top part of his feet is whitish like that of gathered milk; it is with beautiful nails, that are whitish like that of full moon days’ moon. The tip part of such nails are having a slight bend; the feet are very soft; they are aprAkrutham (not made of worldly matter, but divine matter); since he is incarnation of Adhi SEshan, it is aprAkrutham. It is the very best;

Such divine feet should be kept in his head – so pleads his disciple erumbi appA.

srisailesa-thanian-mamunigal-eedu-goshtinamperumAL creating the most distinguished thaniyan for his AchAryan maNavALa mAmunigaL

amAnavan – One having four arms, holding conch and disc in his hands, in the virajA river before the entry to SrI vaikuNtam (where he gives his hands to help us out of the virajA river to enter the inner area of SrI vaikuNtam). This is explained in rahasya grantham of archirAdhi (page – 98). It is said as ‘amAnava: – thath purushau amAnava: sa ainAn bramhA gamayathi [chAndogya upanishath – 5.10.2]’. For this, as said in ‘asamsAree vaingutha: purusha:’, ranga rAmAnuja muni has done vyAkyanam for this as one who is not a samsAri.

{The following thought suddenly occurred to adiyEn one day while reciting upadhESa raththina mAlai in a temple. Kindly correct adiyEn’s mistakes in this. This is followed by its translation in English.

மணவாள மாமுனியும் எழுபத்து நாலு சிம்ஹாஸநாதிபதிகளான கணனைக்கிணங்க அவ்வளவு பாட்டுக்கள் இப்பிரபந்தத்துக்கிட வேணும் என்று திருவுள்ளமாய், அப்போது அவர் சிஷ்யர் எறும்பியிலப்பா தன் ஆசார்யன் விஷயமாக ஒரு பாட்டு இதில் கடைசியில் சேர்க்கப் பிரேரிதராய் நெடுங்காலும் அதற்கு ஹேதுவென் என்று பார்த்து, நம்பெருமாள் திருமுன்பே விண்ணப்பிக்க, அவரும் அர்ச்சக முகேன மணவாள மாமுனிகளுக்கு ஆக்ஞையிட, பின் எறும்பியிலப்பாவும் பரம பிரீதியோடே இப்பாட்டை இட்டருளினார், என்பது பிரஸித்தமிறே.

இத்தால் நமக்கு உண்டான விசேஷம் ஒன்றுண்டு. “இந்த உபதேச ரத்தின மாலை தன்னை” வியாக்யானத்தில், இத்தை ஒரு மாலையாக, “ஆழ்வார்கள் பதின்மர் ஒரு கையாகவும், ஆண்டாள், மதுரகவியாழ்வார், யதிராசராமிவர்கள் நடுநாயகமாகவும், ‘நாதமுனி முதலாம் நம் தேசிகர்’ என்று தமக்கு முன்புண்டான ஆசார்யர்கள் ஒரு கையாகவும், இப்படி எல்லாரையும் சேர்த்துப் பிடித்து, ஒரு மாலையாம்படியிறே செய்தருளிற்று” என்று பிள்ளை லோகம் ஜீயர் வியாக்கியானமிட்டருளினார்.

ஆசார்ய ரத்ன ஹாரத்தில் கடைசியாய் மணவாள மாமுனிகள் விளங்குவது போலே, இப்படிப்பட்ட இந்த மாலையிலும் விலக்ஷணமாக, கடைசியாய் மணவாள மாமுனிகள் சேர்க்கப் பட்டாரிறே.

அங்கே இவரை ஸ்ரீ சைலேச தயா பாத்ர தனியன் மூலமாய்ச் சேர்த்த நம்பெருமாள், இங்கும் அர்ச்சக முகேன இவரைச் சேர்த்தருளினார்.

வட மொழி மூலமாய் அத்தை அங்கே சேர்த்தவர், இங்கே தன் ஆசார்யன் உகந்த அழகிய தமிழ் மூலமாய்ச் சேர்த்தார்.

இவரைப்போலே அவரும் ‘ஓரொருவர்’ இறே.

Translation:

maNavALa mAmunigaL thought in his divine mind to write this prabandham in 74 pAsurams, to match the number of seventy four simhAsanAdhipathis established by emperumAnAr. His disciple erumbi appA wished to add a pAsuram to this in praise of his AchAryan. After thinking about a way for this for a very long time, he went in front of namperumAL and pleaded to Him about this. He too through the archakar told maNavALa mAmunigAL to grant this wish; then eRumbi appA happily added this last pAsuram in to this prabandham – this is very well known.

There is a wonderful matter for us regarding this. In the vyAkyAnam by piLLai lOkam jeeyar for the previous pAsuram of ‘indha upadhEsa raththina mAlai thannai’, it is said as:

“That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and ethirAjar in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.”

Now, like how in the garland of AchArya rathna hAram maNavALa mAmunigaL is set as the last one, here too in this garland maNavALa mAmunigaL is added last in the most distinguished way.

namperumAL who added maNavALa mAmunigaL there, has, through the archakar, has added him here as well.

He added him there through the samskrutha thaniyan of ‘SrISailESa dhayA pAthram’ and here He has added his AchAryan through the thamizh language that his AchAryan (maNavALa mAmunigAL) is fond of.

Like his AchAryan, He too is ‘Or oruvar’.

Concluding comments

adiyEn got this wonderful opportunity to live in the world of upadhESa raththina mAlai for the past few weeks while trying to translate into English.

There may be several mistakes in the translation, which adiyEn would be happy to correct those if pointed out.

Dr. M. Varadharajan swami’s thamizh translation of original vyAkyAnam by piLLai lOkam jeeyar, was of unlimited help as he made it very easy for adiyEn to quote the sources of references, and to understand the meanings of many samskrutha phrases present in the original vyAkyAnam. Without that, it would have taken adiyen much more time to complete this translation. pallANdu to Dr. M. Varadharajan swami.

Thanks so much to Sri. Sarathy Thothathri swami for reviewing each and every day, correct the structure, spellings, and meanings as appropriate and publishing on time every day. Without his involvement, it would have been very hard to keep going.

Finally thanks to the readers who have sent in comments once in a while, and checking in often.

pallANdu to adiyEn AchAryan’s divine feet for his upakAram of making me involved in sath sampradhAyam.

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Translation: raghurAm SrInivAsa dhAsan

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