Category Archives: Other

upadhEsa raththina mAlai – Simple Explanation – pAsurams 57 to 59

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

upadhEsa raththina mAlai

<< previous

pAsuram 57

Fifty seventh pAsuram. He feels sad about the sorrowful state of those who know the greatness of this grantham but are not involved in it.

dhEsigarpAl kEtta sezhum poruLaich chindhai thannil
mAsaRavE UnRa mananam seydhu – Asarikka
vallArgaL thAm vachana bUdaNaththin vAn poruLaik
kallAdhadhu ennO kavarndhu

What is the reason for those who can get rid of their faults of lust and anger, who can meditate well on the excellent meanings learnt from their AchAryas and are capable of following those meanings [in their lives], in not learning the esteemed meanings of SrIvachana bhUshaNam? How strange is it that these people, who are born in the species of humans who are capable of learning SAsthras and following them, are losing out on this grantham by not having the desire for it!

pAsuram 58

Fifty eighth pAsuram. He responds to those who query as to how they should learn the esteemed meanings of SrIvachana bhUshaNam.

sachchambiradhAyam thAm udaiyOr kettakkAl
mechchum viyAkkiyaigaL uNdAgil – nachchi
adhigariyum nIr vachana bUdaNaththukkaRRa
madhiyudaiyIr madhdhiyaththarAy

Oh those who have the minds dedicated to SrIvachana bhUshaNam! If anyone had written a commentary for this grantham which is praised by all, and if those who are anchored in sathsampradhAdyam (the traditional beliefs in truthfulness) feel joyous after listening to it, you too learn it, remaining in the neutral path.

Before mAmunigaL wrote an eminent commentary for it, AchAryas such as Ayi jananyAchAriyar from thirunArAyaNapuram, have written commentaries for it.

pAsuram 59

Fifty ninth pAsuram. He feels joyous by sharing his affection for SrIvachana bhUshaNam with other AchAryas who have fame matching his.

sIr vachana bUdaNaththin sem poruLaich chindhai thannAl
thErilumAm vAykkoNdu seppilumAm – AriyargAL
endhanakku nALum inidihAga ninRadhaiyO
undhamakku evvinbam uLadhAm

Oh AchAryas! It gives me unlimited happiness whether I enjoy the eminent meanings of SrIvachana bhUshaNam with my heart or if I recite it through my mouth. What sort of happiness do you people get? AzhwArs enjoyed emperumAn as insatiable nectar. AchAryas enjoyed AzhwArs and their aruLichcheyals  (dhivya prabandhams) as insatiable nectar. However, mAmunigaL enjoys SrIvachana bhUshaNam itself as insatiable nectar.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-57/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-58/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-59/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsurams 55 and 56

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

upadhEsa raththina mAlai

<< previous

pAsuram 55

Fifty fifth pAsuram. He tells his heart that it is rare to see one who has fully understood the meanings of SrIvachana bhUshaNam and rarer still, to find one who lives as per it.

Ar vachana bUdaNaththin Azh poruLeLLam aRivAr
Ar adhu sol nEril anuttippAr – Or oruvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhanRO adhu

Oh heart! Who is there who has understood the inner meanings of this divine text SrIvachana bhUshaNam? Who is there who lives as per the tenets of this divine text? Understand that there may be, at the most, one or two persons who might have understood its meanings and might be living according to it. Isn’t it very difficult for all to reach this stage? Even though there may be pearls and other gems in the ocean, there will be very few who could dive into the ocean and fetch them. There will be many people standing on the shores of the ocean and looking at it. In the same way, while there may be many people who would have understood the meanings of this grantham superficially, there will be very few people who would have understood the inner meanings. Even if they have understood, there will be much fewer people who live in a detached manner from those pursuits which SAsthras have banned, who show compassion towards those who have carried out offence and who live their lives considering the divine feet of AchAryan as everything for them.

pAsuram 56

Fifty sixth pAsuram. In this, he instructs those who have sathva guNa (purely good qualities) to follow the meanings of this SrIvachana bhUshaNam.

uyya ninaivudaiyIr ungaLukkuch cholluginREn
vaiya guru munnam vAy mozhindha – seyya kalai
yAm vachana bUdaNaththin Azh poruLai kaARRu adhanuk
kAm nilaiyil nillum aRindhu

Oh those who wish to be uplifted! I will tell you such that you could fulfil your wishes. Learn the deep meaning of SrIvachana bhUshaNam, which is getting AchArya’s affection and be anchored firmly in this. This has been mercifully stated by piLLai lOkAchAryar in his grantham and which shows it to those who seek the real meaning of truthfulness.

Sources: http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-55/, http://divyaprabandham.koyil.org/index.php/2019/11/upadhesa-raththina-malai-tamil-56/

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsurams 53 and 54

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

upadhEsa raththina mAlai

<< previous

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsurams 51 and 52

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

upadhEsa raththina mAlai

<< previous

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsuram 50

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

upadhEsa raththina mAlai

<< previous

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsurams 48 and 49

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

upadhEsa raththina mAlai

<< previous

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsurams 46 and 47

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

upadhEsa raththina mAlai

<< previous

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi nURRandhAdhi – 55 – thuvaLaRu sIr

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

Full Series

<< Previous

thiruththolaivillimangalam – dhEvarpirAn, nAchchiyArs and nammAzhwAr

Essence of thiruvAimozhi 6.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of great love towards bhagavath vishayam (matters relating to bhagavAn) and is mercifully explaining it.

How is that done? In the previous decad, AzhwAr set out to be immersed and to enjoy krishNa’s qualities and activities due to his great thirst. As one may get hiccup while drinking water, emperumAn’s qualities and activities cause weakness in AzhwAr. Becoming bewildered due to that, AzhwAr reveals the great love that he had in bhagavath vishayam in all the three faculties [viz mind, speech and body] from the beginning, through the words of someone else [in feminine mood, as the friend of parAngusa nAyaki]. mAmunigaL mercifully explains this principle explained in “thuvaLil mA maNimAdam” starting with “thuvaLaRu sIr“.

pAsuram

thuvaLaRu sIr mAl thiRaththuth thonnalaththAl nALum
thuvaLaRu than seelam ellAm sonnAn thuvaLaRavE
munnam anubavaththil mUzhgi ninRa mARan adhil
mannum uvappAl vandha mAl

Listen

word-by-word meanings

thuvaL aRa – without defect (of having attraction in other aspects)
munnam anubavaththil mUzhgi ninRa mARan – AzhwAr who was immersed in bhagavath vishayam from the beginning
adhil munnam uvappAl vandha mAl – by the great love which was caused by the bliss acquired from such fixed experience
thuvaL aRu sIr – having faultless and auspicious qualities
mAl thiRaththu – towards emperumAn
thol nalaththAl – due to natural devotion
nALum – everyday
thuvaL aRu – not having disinterest in such matters
than seelam ellAm – all of his qualities
sonnAn – mercifully explained

Simple Translation

AzhwAr was immersed in bhagavath vishayam from the beginning without any defect, by the great love which was caused by the bliss acquired from such fixed experience, towards emperumAn who is having faultless and auspicious qualities. Such AzhwAr mercifully explained his own qualities of not having disinterest in such matters, due to natural devotion towards such emperumAn everyday.

Highlights from vyAkyAnam

This should be arranged as “thuvaLaRavE munnam anubavaththil mUzhgi ninRa mARan adhil mannum uvappAl vandha mAl thuvaLaRu sIr mAl thiRaththil thonnalaththAl nALum thuvaLaRu than seelam ellAm sonnAn“.

  • thuvaLaRavE – Having acquired “mayarvaRa madhi nalam” (matured gyAnam in the form of bhakthi), being free from the defect of having interest elsewhere.
  • munnam anubavaththil mUzhgininRa mARan – Starting from thiruviruththam 1 “poynninRa gyAnam” until here, AzhwAr who is immersed in this experience. Having no matching or higher entity to himself in experiencing bhagavAn, being in a mad, very intoxicated state towards bhagavAn. That is, as said in:
    • thiruvAimozhi 1.7.10nigar il avan pugazh pAdi iLaippilam
      pagalum iravum padindhu kudaindhE” (I will sing the glories of matchless emperumAn’s auspicious qualities, day and night without any break and will never get tired of doing that)
    • thiruvAimozhi 2.3.9paraman paviththiran sIr sedi Ar nOygaL kedap padindhu kudaindhu Adi adiyEn vAy maduththup parugik kaLiththEnE” (One who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris, one who is so pure; in order to destroy the great diseases, I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy)
    • thiruvAimozhi 2.7.9sireeidharan seyya thAmaraik kaNNan enRu enRu irAp pagal vAy vereei” (You made me repeatedly say “SrIdhara” and “seyya thAmaraik kaNNan” (one with fresh lotus flower like eyes) night and day and blabber that)
    • thiruvAimozhi 3.10.6thuyaramil sIrk kaNNan mAyan pugazh thuRRa yAn” (he is greater than all and is opposite to all bad aspects and the abode of all auspicious qualities; after closely enjoying such amazing personality krishNa‘s qualities and activities, I am not having any undesirable aspect)
    • thiruvAimozhi 4.5.3vIvil sIran malark kaNNan viNNOr perumAn thannai
      vivil kAlam isai mAlaigaL Eththi mEvap peRREn” (emperumAn is in the ultimate continuous blissful state, who gives enjoyment to persons like me; is having endless distinguished qualities such as yuvathva (youth) etc and wealth; is lotus-eyed and is the leader of the residents of paramapadham; I attained by praising him continuously with collection of words in the form of songs)
    • thiruvAimozhi 5.5.5thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin” (after enjoying thirukkuRungudi nambi who is having matching fame)
    • thiruvAimozhi 6.4.3pugar koL sOdhip pirAn than seygai ninaindhu pulambi enRum nugara vaigal vaigap peRREn” (I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time)
    • annAL thodangi innAL thoRum” (from that day till this day) [8th pAsuram], thiruviruththam 2 “iNaiyadikkE anbu sUtti” (showing love for the divine feet), and ripening into his qualities as said in periya thiruvandhAdhi 58pAlEpOl sIril” (your auspicious qualities which are like sweet milk).
  • thuvaLaRu seer mAl thiRaththuth thonnalaththAl – By the natural bhakthi towards sarvESvaran, who is with auspicious qualities which are faultless and opposite to all inauspiciousness, due to being enjoyable, by devotees.
  • nALum thuvaLaRu than seelam ellAm sonnAn – AzhwAr mercifully spoke about his quality of having great love towards emperumAn everyday. As said in SrI rAmAyaNam sundhara kANdam 32.11 “rAmEthi rAmEthi sadhaiva budhyA vichinthyA vAchA bruvathi” (Since I am pondering with my mind about that SrI rAma only, and always saying “SrI rAma! SrI rAma!”) and SrI rAmAyaNam sundhara kANdam 16.25 “Ekastha hrudhayA nUnam rAmam Eva anupaSyathi” (Certainly, with a single heart, she is meditating on SrI rAma only). That is, as said in:
    • thAmaraith thadangaN enRum kuvaLai oN malark kaNgaL nIr malga ninRu ninRu kumuRumE” (talking about the attractive white divine conch and divine disc and very expansive, lotus, divine eyes [of emperumAn], she is having tears in her beautiful neydhal flower like eyes, sustaining herself and is weeping internally being unable to cry out loudly to  express her sorrow) [1st pAsuram]
    • dhEva dhEva pirAn enRE nimiyum vAyodu kaNgaL nIr malga nekkosindhu karaiyumE” (she is having a curved mouth which only utters those words reflecting the benefactor who lets vishvaksEna et al who are leaders of nithyasUris who are divine beings, enjoy him. She has overflowing tears in her eyes, being broken, weakened and melted) [2nd pAsuram]
    • niraigaL mEyththadhumE pidhaRRi nedungaN nIr malga nIRkumE” (she remained stunned with tears overflowing in her expansive eyes, blabbering about how emperumAn tended the cows) [3rd pAsuram]
    • kaNNa pirAn enRE oRkam onRum ilaL ugandhugandhu uLmagizhndhu kuzhaiyumE” (thinking about krishNa, she is not having any control and is becoming more joyful due to meditating upon such aspects; with great joy in her heart, she has weakened) [4th pAsuram]
    • “anRu thottum maiyAndhu ivaL nuzhaiyum sindhaiyuL annaimIr thozhum aththisai uRRu nOkkiyE” (From that day onwards, parAnguSa nAyaki, with rain like tears from her eyes, having the heart which is bewildered and immersed in his beauty, is looking well into the direction where he resides and performs anjali) [5th pAsuram]
    • vaigal nAdoRum vAykkoL vAsagamum maNivaNNan nAmamE ivaL annaimIr!” (Oh mothers! She is always, everyday having in her speech, the words relating to the divine names which reveal the simplicity, beauty etc of emperumAn who is having physical beauty which resembles a blue gem which is handy and can be enjoyed as desired) [6th pAsuram]
    • avan chinnamum thirunAmamum ivaL vAyanagaL thirundhavE” (His symbols and divine names are becoming more glorious on being spoken by her) [7th pAsuram]
    • irundhirundhu aravindhalOchana! enRenRE naindhirangumE” (she remains calling out “Oh aravindhalOchana!” repeatedly, becoming weak and is having her heart melted) [8th pAsuram]
    • tholaivillimangalam enRu than karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE” (after learning the divine name of that abode as thiruththolaivillimangalam, she joins her palms and worships it) [9th pAsuram]
    • ninRirundhuRaiyum tholaivillimangalam senniyAl vaNangum avvUrth thirunAmam kEtpadhu sindhaiyE” (emperumAn himself arrived first and is eternally residing in thiruththolaivillimangalam and is sitting and standing there; she is bowing with her head towards such town and is focussed on hearing the divine name of that town from others) [10th pAsuram]
    • sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE thandhai thAy enRadaindha vaN kurugUravar chatakOpan” (Determining dhEvapirAn only as father and mother, and having attained him with the three faculties viz mind, speech and body, nammAzhwAr, the leader of the residents of AzhwArthirunagari) [11th pAsuram]

In this manner, AzhwAr mercifully explained how all his three faculties were having great love towards emperumAn. It is mercifully said in eedu “iththiruvAimozhi – AzhwAr prakruthi sollugiRadhenRu nam mudhaligaL ellArum pOra virumbiyiruppargaL” (All our SrIvaishNava elders will greatly like this decad since it talks about AzhwAr’s nature).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsurams 44 and 45

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

upadhEsa raththina mAlai

<< previous

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhEsa raththina mAlai – Simple Explanation – pAsurams 41 to 43

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

upadhEsa raththina mAlai

<< previous

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org