Author Archives: T N Krishnan

upadhEsa raththina mAlai – Simple Explanation – pAsurams 53 and 54

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 53

Fifty third pAsuram. Starting with this pAsuram, he mercifully gives the essence and the glories of SrIvachana bhUshaNam, mercifully written by lOckAchAryar, and which shows the essence of AzhwAr’s aruLichcheyals. In this pAsuram, mAmunigaL mercifully states the great benefit rendered by lOkAchAryar.

anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum – unnil
thigazh vachana bUdaNaththin sIrmai onRukkillai
pugazhalla ivvArththai mey ippOdhu

As explained in the earlier pAsuram, piLLai lOkAchAriyar, who had such greatness, who was the chief of the clan of mudumbai, who is the lord for us all, with his great compassion, composed rahasya granthams (confidential SAsthras) based on the confidential meanings which were transmitted through the lineage of AchArya – sishya (teacher – student) by AchAryars who had come before him, and showed the path for people to uplift themselves. If one were to analyse all the granthams which he had mercifully written, there is none which will equal the greatness of SrI vachana bhUshaNam. This is not said to praise his work superficially. This grantham has the distinction of revealing truth, vEdhAnthams (upanishaths or end parts of vEdhas which seek and establish the identity of the supreme being) and the greatness of the mercy of AchArya which is the essence of AzhwArs’ aruLichcheyals.

pAsuram 54

Fifty fourth pAsuram. mAmunigaL says that piLLai lOkAchAryAr who wrote this grantham which has such greatness, gave an apt title for it, himself.

munnam kuravOr mozhindha vachanangaL
thannai migak koNdu kaRROr tham uyirkku – minnaNiyAch
chErach chamaiththavarE sIr vachana bUdaNam ennum
pEr ikkalaikku ittAr pin

With the help of the wealth of wise utterances given out by preceptors who came ahead of piLLai lOkAchAryar, he compiled this grantham which those who have learnt well from elders the meanings of SAsthras and sampradhAyas (traditional texts and beliefs) would happily adorn as an ornament. Having compiled it, he also gave it the divine name of SrI vachana bhUshaNam. Just as an ornament made of rathnams (gem stones) is called as rathna bhUshaNam (ornament of gems), since this grantham was compiled with the divine utterances of preceptors, it was named as SrIvachana bhUshaNam. Its distinguishing feature is that unlike being an ornament for the body, it is an ornament for AthmA (soul).

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-53/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-54/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 51 and 52

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 51

Fifty first pAsuram. mAmunigaL mercifully narrates as to how nampiLLai got the distinguished divine name of lOkAchAryar.

thunnu pugazh kandhAdai thOzhappar tham ugappAl
enna ulagAriyanO enRu uraikkap – pinnai
ulagrAriyan ennum pEr nampiLLaikku Ongi
vilagAmal ninRadhu enRum mEl

kandhAdaith thOzhappar was one who had greatness in terms of his clan of birth and knowledge, being the grandson of mudhaliyAndAn [nephew of bhagavadh rAmAnujar as well as one of his dear disciples]. He was [surprisingly] jealous of nampiLLai, due to nampiLLai’s knowledge and the number of disciples whom he had. One day, he insulted nampiLLai in the sannidhi of namperumAL, in the presence of other devotees and returned to his house. His wife, hearing about what took place, chastised him for his act, as a result of which he attained clarity in his mind. He opened the door of his house to go and apologise to nampiLLai. nampiLLai was waiting outside his door. Before he could say anything, nampiLLai told him “I have behaved inappropriately such that you, a descendant in the clan of mudhaliyANdAn, became angry. You should pardon me for my behaviour”. Listening to this, kandhAdai thOzhappar said “I have not seen anyone like you till now. You are an AchAryar not only for a few people but you are qualified to be the AchAryar for the whole world. You are lOkAchAryar (teacher for the whole world)”. After this incident, the name lOkAchAryar spread everywhere for nampiLLai and became established firmly.

pAsuram 52

Fifty second pAsuram. He explains the reason for this divine name lOkAchAryar to become famous throughout the world.

pinnai vadakkuth thiruvIdhippiLLai anbAl
anna thirunAmaththai Adhariththu – mannu pugazh
maindharkkuch chARRugaiyAl vandhu parandhadhu engum
indhath thirunAmam ingu

After the narration seen in the previous pAsuram, vadakkuththiruvIdhip piLLai, disciple of nampiLLai, due to the affection towards that divine name of lOkAchAriyar, gave that divine name to his son who was born out of his AchAryan’s mercy, and who had fitting greatness. Thus, this divine name became even more famous. mAmunigaL too praises piLLai lOckAchAryar with lot of affection as “vAzhi ulagAriyan” (long live piLLai lOkAchAryAr!) With piLLai lOkAchAryar mercifully composing many rahasya granthams (confidential SAsthras) for uplifting all people of the world, out of his great compassion, his divine name was also celebrated throughout the world.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-51/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-52/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsuram 50

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 50

Fiftieth pAsuram. After thus explaining the greatness of Idu commentary, mAmunigaL, deciding to narrate the greatness of SrIvachana bhUshaNam, which is the real meaning of thiruvAimozhi, initially explains how nampiLLai got the distinguished divine name of lOkAchAriyar. Since piLLai lOkAchAriyAr had the divine name of lOkAchAriyar which was the distinguished name of nampiLLai, he explains that narration. In this pAsuram, he tells his heart to celebrate a few individuals who were held in high esteem, and whose names had the prefix nam.

namperumAL nammAzhwAr nanjIyar nampiLLai
enbar avaravar tham ERRaththAl – anbudaiyOr
sAththu thiru nAmangaL thAn enRu nannenjE
Eththadhanaich chollu nI inRu

Oh heart! namperumAL, nammAzhwAr, nanjIyar and nampiLLai were referred to with distinguished respect. The reason for this is because of the distinction that they had. You too recite these divine names and celebrate them.

After azhagiya maNavALapperumAL (SrIranganAtha, the uthsava vigraha at SrIrangam) left SrIrangam for a long time and returned, a thirumanjanam (divine bath) was carried out for this divine vigraha. An old SrIvaishNava washerman, who consumed the divine water of thirumanjanam from the wet vestment of namperumAL, said affectionately “He is namperumAL” (he is our perumAL); thus the name namperumAL became firmly established for SrIranganAtha. Since namperumAL himself referred to nammAzhwAr as nam AzhwAr and nam satakOpan (our AzhwAr or our SatakOpan), the name nammAzhwAr became established. After renouncing thirunArAyaNapuram and accepting SrIrangam, when vEdhANthi reached SrIrangam, bhattar affectionately invited him saying “vArum nam sIyarE” (Welcome, our jIyar!); thus he came to be called as nanjIyar. When nambUr varadhar very beautifully made out the manuscript copy of onbadhinAyirappadi which was mercifully composed by nanjIyar, he was affectionately called as nam piLLai (our dear child) by nanjIyar; thus the name nampiLLai got established for him.

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 48 and 49

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 48

Forty eighth pAsuram. After explaining the commentaries [written for other dhivya prabandhams] like this, mAmunigaL mercifully explains through the next two pAsurams about the narrative of Idu, the eminent commentary of nampiLLai.

sIrAr vadakkuth thiruvIdhip piLLai ezhudhu
ErAr thamizh vEdhaththu Idu thanai – thArum ena
vAngi mun nampiLLai IyuNNi mAdhavarkkuth
thAm koduththAr pin adhanaiththAn

vadakkuth thiruvIdhip piLLai had the greatness of having acquired complete knowledge through his AchAryan’s mercy. nampiLLai took possession of Idu vyAkhyAnam, which had the greatness of explaining in a detailed manner, the meanings of thiruvAimozhi, from him saying “This is not the apt time to publicise this commentary. This will reach its heights of glory in later years through a great AchArya through widespread propaganda. Hence, give this to me now”. Thus, taking it in an earlier time from vadakkuth thiruvIdhippiLLai, he handed it over to his dear disciple, IyuNNi mAdhavan, at a later time. He told him to instruct it, through the method of an AchArya revealing its meanings to one disciple, in a secretive way.

In later years, maNavALa mAmunigaL learnt the Idu vyAkhyAnam from his AchArya, thiruvAimozhippiLLai and made it known throughout the world.

Later, he gave a discourse for a year at SrIrangam, agreeing to namperumAL’s divine caveat such that namperumAL along with his retinue, listened to it and enjoyed it. namperumAL recognised maNavALa mAmunigaL as his AchAryan, submitting the thaniyan starting with SrIsailESa dhayApAthram for maNavALa mAmunigaL, and ordained that this thaniyan be recited at the beginning and end of sEvAkAla kramam (the order of reciting aruLichcheyals). This incident is famous throughout the world.

pAsuram 49

Forty ninth pAsuram. He explains how the Idu vyAkhyAnam came down to reach his AchArya, thiruvAimozhippiLLai.

Angu avarpAl peRRa siRiyAzhwAn appiLLai
thAm koduththAr tham maganAr tham kaiyil – pAngudanE
nAlUrp piLLaikku avar thAm nalla maganArkku avar thAm
mElOrkku IndhAr avarE mikku

IyuNNi mAdhavap perumAL, also known as siRiyAzhwAn appiLLai, who obtained Idu from nampiLLai, taught it to his divine son IyuNNi padhmanAbap perumAL very well. When IyuNNi padhmanAbhap perumAL was living in kAnchIpuram, also referred to as perumAL kOyil, nAlUr piLLai carried out many servitude to his divine feet, was accepted by IyuNNi padhmanAbhap perumAL and learnt Idu vyAkhyAnam from him. Later, he taught Idu vyAkhyAnam to his son, nAlUrAchchAn piLLai. thiruvAimozhippiLLai, who reformed the divine abode AzhwAr thirunagari, reconstructed the sannidhis (sanctum sanctorum) of polindhu ninRa pirAn (emperumAn) and nammAzhwAr there, and established a temple for bhavishyadhAchAryar emperumAnAr, came to kAnchIpuram with the desire to learn Idu vyAkhyAnam. Based on the command of dhEvapperumAL himself, nAlUrAchchAn piLLai taught Idu vyAkhyAnam to thiruvAimozhip piLLai, thiruvAimozhi AchchAn and Ayi jannanyAchAr, at thirunArAyaNapuram. thiruvAimozhip piLLai, who learnt Idu thus, bestowed it as a great treasure to maNavALa mAmuni.

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 46 and 47

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 46

Forty sixth pAsuram. Just like vEdham [which has anga, primary component and upAnga, secondary component], since thiruvAimozhi too has primary and secondary components through the other dhivya prabandhams (divine compositions of other AzhwArs), mAmunigaL, intending to celebrate the great people who wrote the vyAkhyAnams for these prabandhams, starts with celebrating the supreme benefit carried out by periyavAchchAn piLLai.

periyavAchchAn piLLai pinbuLLavaikkum
theriya vyAkyiyaigaL seyvAl – ariya
aruLichcheyal poruLai Ariyargatku ippOdhu
aruLich cheyalAyththaRindhu

periyavAchchAn piLLai, who is affectionately referred to as vyAkhyAnach chakravarthy (emperor among commentators) and who was a dear disciple of nampiLLai, wrote the commentaries for all the remaining 3000 dhivya prabandhams [aruLichcheyals] of AzhwArs such that everyone knows the meanings of all the pAsurams. Due to this, the AchAryars who came after him were able to know well that these are the aruLichcheyals of AzhwArs. He has the singular honour of listening to the complete meanings of all the aruLichcheyals from his AchAryar and experiencing them joyfully in his divine mind, as well as instructing the meanings to others.

pAsuram 47

Forty seventh pAsuram. mAmunigaL mercifully writes about the commentaries written mercifully by nanjIyar and others.

nanjIyar seydha vyAkyiyaigaL nAliraNdukku
enjAmai yAvum illaiyE – tham sIrAl
vaiya guruvin thambi mannu maNavALa muni
seyyum avai thAmum sila

Though nanjIyar mercifully wrote the commentaries for a few prabandhams, he did not write the commentaries for all the prabandhams like periyavAchchAn piLLai (it would have been wonderful if he had!). azhagiya maNavALap perumAL nAyanAr, the divine younger brother of piLLai lOkAchAriyAr, and who had eminent, auspicious qualities as well as deep knowledge on aruLichcheyals and SAsthras, mercifully wrote wonderful commentaries for a few prabandhams. vAdhi kEsari azhagiya maNavALa jIyar, who had apt greatness, has also mercifully written a few commentaries.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-46/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-47/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 44 and 45

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 44

Forty fourth pAsuram. mAmunigaL speaks about the glory of vadakkuth thiruvIdippiLLai writing the vyAkyAnam as manuscript from the discourses conducted by nampiLLai.

theLLiyadhA nampiLLai seppu neRi thannai
vaLLal vadakkuth thiruvIdhip piLLai – indha
nAdaRiya mARan maRaip poruLai nangu uraiththadhu
Idu muppaththARAyiram

Idu muppaththARAyira vyAkhyAnam is the commentary written by the magnanimous vadakkuththiruvIdhip piLLai, a disciple of nampiLLai. nampiLLai, in turn, is the disciple of nanjIyar, and has clear knowledge about the path of vEdhas / vEdhAnthas shown by our AchAryas, starting with nammAzhwAr, also called as mARan. vadakkuththiruvIdhippiLLai thought that the esteemed meanings given by nampiLLai in his discourses should reach everyone so that the entire country would get uplifted and thus compiled Idu. The term Idu has several connotations – meaning (explanation), protective armour, incomparable etc. Idu is equivalent in size to Srutha prakASikai [a commentary for SrI bhAshyam]. Even though Srutha prakASikai came after Idu, here this is given as a comparison for its size.

pAsuram 45

Forty fifth pAsuram. mAmunigAL gives the glory of pannIrAyirappadi mercifully written by azhagiya maNavALa jIyar as a commentary for thiruvAimozhi.

anbOdu azhagiya maNavALach chIyar
pinbOrum kaRRaRindhu pEsugaikkA – tham periya
bOdhamudan mARan maRaiyin poruL uraiththadhu
Edham il pannIrAyiram

vAdhi kEsari azhagiya maNavALa jIyar had lot of devotion towards nammAzhwAr and thiruvAimozhi and great affection towards chEthanas. jIyar, who became the target of periyavAchchAn piLLai’s mercy, wrote pannIyAyirappadi mercifully so that those who come after him could learn the meanings of thiruvAimozhi and instruct the meanings to others too. This he achieved with the great knowledge that he obtained due to his AchAryan’s mercy. This vyAkhyAnam is in the form of meanings of words in the pAsurams of thiruvAimozhi. In other words, he has given the meaning of each word in every pAsuram of thiruvAimozhi.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-44/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-45/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 41 to 43

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 41

Forty first pAsuram. He mercifully speaks about the glory of ARAyirappadi vyAkyAnam [one padi comprises 32 words] which was composed mercifully by thirukkurugaippirAn piLLAn for thiruvAimozhi.

theLLArum gyAnath thirukkurukaippirAn
piLLAn edhirAsar pEraruLAl – uLLArum
anbudanE mARan maRaip poruLai anRu uraiththadhu
inba migu ARAyiram

thirukkurugaippirAn piLLAn was considered by yathirAjar, also known as SrIbhAshyakArar, as his gyAnappuththiran (foster son through his wisdom). With the causeless mercy of yathirAjar as well as his devotion towards thiruvAimozhi and the compassion towards chEthanas (sentient entities), piLLAn wrote a commentary during the time of emperumAnAr himself, for thiruvAimozhi, which gave lot of happiness to the followers. This was called as ARAyirappadi and was about the size of SrI vishNu purANam.

pAsuram 42

Forty second pAsuram. He talks about the glory of onbadhinAyirappadi vyAkhyAnam, mercifully written by nanjIyar.

tham sIrai gyAniyargaL thAm pugazhum vEdhAnthi
nanjIyar thAm battar nallaruLAl – enjAdha
Arvamudan mARan maRaip poruLai Ayndhuraiththadhu
Er onbadhinAyiram

Knowledgeable people who know SAsthram, will celebrate the greatness of nanjIyar, also known as vEdhAnthi. This is because he was an expert on vEdhAntham (upanishaths). The commentary, mercifully given by such nanjIyar, with the mercy of his AchAryan bhattar, without any deficiency in his devotion, for nammAzhwAr’s thiruvAimozhi, and which was analysed well, is called as onbadhinAyirappadi. nanjIyar was reformed by bhattar through his great mercy and learnt the meanings of sampradhAyam from bhattar himself. He had the greatness of having conducted kAlakshEpam (discourse) for thiruvAimozhi, a hundred times. This onbadhinAyirappadi is the size of SrI bhAshyam.

pAsuram 43

Forty third pAsuram. Next, he mercifully states the glory of irubaththu nAlAyirappadi vyAkhyAnam, mercifully written by periyavAchchAn piLLai for thiruvAimozhi.

nampiLLai thammudaiya nallaruLAl Eviyida
pin periyavAchchAn piLLai adhanAl – inbA
varubaththi mARan maRaip poruLaich chonnadhu
irubaththi nAlAyiram

nampiLLai, who is also celebrated as lOkAchAryar, with his great mercy, commanded one of his important disciples, periyavAchchAn piLLai, who is also known as vyAkhyAnach chakravarthy (emperor among commentators, due to his vast knowledge), to write a commentary for thiruvAimozhi. Taking that command as the reason, the vyAkyhAnam mercifully written by periyacAchchAn piLLai for thiruvAimozhi, which was mercifully composed with joy, by nammAzhwAr, who had devotion born out of emperumAn’s compassion, is irubaththu nAlAyirappadi. This is the same size as SrI rAmAyaNam.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-41/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-42/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-43/

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 38 to 40

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 38

Thirty eighth pAsuram. mAmunigaL mercifully reveals the great honour bestowed by namperumAL on emperumAnAr so that everyone would know as to how well emperumAnAr had conducted the path of prapaththi (surrendering to emperumAn), how he protected this philosophy through granthas (literary compositions) such as SrIbhAshyam etc, and how he nurtured our philosophy.

emperumAnAr dharisanam enRE idaRku
namperumAL pErittu nAtti vaiththAr – ambuviyOr
idha dharisanaththai emperumAnAr vaLarththa
andhach cheyal aRigaikkA

namperumAL firmly established the name of our SrIvaishNava sampradhAyam as emperumAnAr dhariSanam (philosophy of SrI rAmAmAnuja). This is because emperumAnAr had nurtured the path of prapaththi by explaining the concepts to all through various activities such as mercifully composing literary works such as SrIbhAshyam, making everyone understand the principles of our sampradhAyam through various preceptors, carrying out reformations in various divine abodes etc. namperumAL himself established this to make sure that everyone in the world knew the various benefits carried out by emperumAnAr. It could also be said that keeping in mind the fact that thirukkOttiyUr nambi (one of the AchAryas of emperumAnAr) gave him the title of emperumAnAr after looking at this great compassion, namperumAL created this greatness for emperumAnAr through [thirukkOttiyUr] nambi.

pAsuram 39

Thirty ninth pAsuram. Since the vyAkhyAnam (commentary) for thiruvAimozhi, which is the meaning for dhvaya mahAmanthram, started with emperumAnAr’s command and since vyAkhyAnAms increased in number, based on  the meanings  expounded by emperumAnAr, mAmunigaL starts to mercifully explain these.

piLLAn nanjIyar periyavAchchAn piLLai
theLLAr vadakkuth thiruvIdhippiLLai
maNavALa yOgi thiruvAimozhiyaik kAththa
guNavALar enRE kURu

thirukkurugaippirAn piLLan, who is the gyAna puthra (considered as a son through the divine heart) of emperumAnAr, nanjIyar, disciple of parASara bhattar, periyavAchchAn piLLai, who is considered as the commentator nonpareil, vadakkuth thiruvIdhip-piLLai, who is nampiLLai’s disciple as well as one with clear knowledge and vAdhi kEsari azhagiya maNavALa jIyar, who was the target of periyavAchchAn piLLai’s compassion, were the great people who protected and nurtured thiruvAimozhi, which is considered as the explanation of dhvaya mahAmanthram. Oh heart! Celebrate these great people.

pAsuram 40

Fortieth pAsuram. He mercifully tells his heart to further celebrate the greatness of the commentaries mercifully written by the preceptors.

mundhuRavE piLLAn mudhalAnOr seydharuLum
andha vyAkkiyaigaL anRAgil – andhO
thiruvAimozhip poruLaith thErndhuraikka valla
guruvAr ikkAlam nenjE kURu

In those days, if AchAryas starting with thirukkurugaippirAn piLLan had not heard and understood the opinion of the divine heart of nammAzhwAr for thiruvAimozhi from their AchAryars, and if they had not written the fitting commentaries mercifully for thiruvAimozhi, which AchArya would have been able to tell the eminent meanings of thiruvAimozhi in these days? Oh heart! You please tell me.

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 36 and 37

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 36

Thirty sixth pAsuram. He tells his heart that there is none other than our AchAryars who truthfully know the eminence of AzhwArs and that of their aruLichcheyals.

theruLuRRa AzhwArgaL sIrmai aRivAr Ar
aruLichcheyalai aRivAr Ar – aruL peRRa
nAdhamuni mudhalAm nam dhEsigarai allAl
pEdhai manamE uNdO pEsu

Oh ignorant heart! Who knows the greatness of AzhwArs who had received clear knowledge? Who knows the greatness of aruLichcheyals which they had composed? You speak after analysing if there is anyone other than our AchAryas (preceptors) starting with nAthamuni, who had received the grace of AzhwArs, especially from nammAzhwAr.

Only our AchaAryas know well the glories of our AzhwArs. If a person understood a particular concept well, he would conduct himself according to that concept. We can understand that our pUrvAchAryas alone had clear knowledge about AzhwArs and their aruLichcheyals from the fact that they mercifully composed the commentaries for AzhwArs’ aruLichcheyals and followed in their way without slipping from that.

pAsuram 37

Thirty seventh pAsuram. He mercifully reveals that the path of prapaththi (surrendering to emperumAn) was handed down from one preceptor to the next as a lineage, starting with nAthamuni and that emperumAnAr, through his causeless mercy, changed it.

OrANvazhiyAy upadhEsiththAr munnOr
ErAr edhirAsar innaruLAl – pAr ulagil
Asai udaiyOrkku ellAm AriyargAL kURum enRu
pEsi varambu aRuththAr pin

Before the time of emperumAnAr, the previous AchAryas would instruct the meanings of prapaththi to eminent disciples alone. They had hidden it from others, considering the greatness of the concept. emperumAnAr, who had fitting greatness, through his deep compassion, unable to tolerate the sufferings of the people of this world, called the great AchAryas such as kUraththAzhwAn, mudhaliyANdAn et al, who were ordained by him in our sampradhAyam (traditional beliefs), told them “Instruct whosoever is desirous of attaining emperumAn, with compassion just as I had done” and severed the restriction of instructing only select few, which was in force earlier.

adiyEn krishNa rAmAnuja dhAsan

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upadhEsa raththina mAlai – Simple Explanation – pAsurams 34 and 35

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

upadhEsa raththina mAlai

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pAsuram 34

Thirty fourth pAsuram. mAmunigaL had been mercifully stating the divine stars and the places where AzhwArs had incarnated, until now. In the third pAsuram, he had carried out mangaLASAsanam to the divine works of our preceptors by saying “thAzhvAdhumil kuravar thAm vAzhi – EzhbArum uyya avargaL uraiththa avaigaL thAm vAzhi”. He now resolves that he would mercifully state the glories of the vyAkyAnams (commentaries) given by our AchAryAs (preceptors) for the compositions of AzhwArs, in the ensuing pAsurams.

AzhwArgaL ERRam aruLichcheyal ERRam
thAzhvAdhum inRi avai thAm vaLarththOr – Ezh pArum
uyya avargaL seydha vyAkkiyaigaL uLLadhellAm
vaiyam aRiyap pagarvOm vAyndhu

We will mention the vyAkyAnams (commentaries) of our preceptors who had no lowliness about them and who nurtured the uniqueness of AzhwArs as well as of their aruLichcheyals (divine compositions) which did not have any deficiency in them, so that the people of the world would know about them.

The uniqueness of AzhwArs is the granting of faultless knowledge and devotion by emperumAn, causelessly. The uniqueness of their aruLichcheyals is that they revealed the meanings of vEdhas in a simplified manner and that they did not talk about anything other than matters related to emperumAn. Our preceptors dedicated themselves to uplifting the people of the world, meditating constantly on emperumAn and serving him, without looking at the worldly pursuits such as accumulating fame, wealth or greatness for themselves, which are considered as lowly.

pAsuram 35

Thirty fifth pAsuram. He tells his heart that those who despise AzhwArs and their aruLichcheyals without understanding their greatness, are very lowly.

AzhwArgaLaiyum aruLichcheyalgaLaiyum
thAzhvA ninaippavardhAm naragil – vIzhvArgaL
enRu ninaiththu nenjE epppozhudhum nI avar pAl
senRaNugak kUsiththiRi

Oh heart! There are people who, without considering AzhwArs and their divine compositions as very eminent, think very lowly about them. Such people will fall in hell. Stay away from such people, and do not go near them and do not be friendly with them, since that will be ruinous for us.

AzhwArs, who are very dear to emperumAn, incarnated on this earth and showed the way to the people of the world to uplift themselves. If people think lowly of them because of the clan in which they were born or because their compositions were in thamizh language, emperumAn himself will not forgive them; he will push them into hell. When this is the state, how could you be together with them? Hence, if you see them, with a sense of disgust, stay away from them.

adiyEn krishNa rAmAnuja dhAsan

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