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upadhEsa raththina mAlai – 4

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pAsuram 4

poigaiyAr bhUthaththAr pEyAr pugazh mazhisai
ayyan aruL mAran sEralarkOn – thuyya patta
nAthan anbar thAL thULi naRpANan naRkaliyan
eedhivar thORRaththu adaivAm ingu                         4

pAsuram 4

Word by word meaning

poigaiyAr – poigai AzhvAr
bhUthaththArbhUthaththAzhvAr
pEyArpEyAzhvAr
pugazh – famous
mazhisai ayyanthirumazhisai AzhvAr
aruL – having mercy/kindness
mARannammAzhvAr
sEralarkOnkulasEkaraAzhvAr
thuyya – pure
pattanAthanperiyAzhvAr
anbar thAL thULithoNdaradippodi AzhvAr
nan – having the goodness
pANanthiruppANAzhvAr
nal – good
kaliyanthirumangai AzhvAr
eedhu – this thus said
adaivu Am – is the order of
ivar – their
thORRaththu – incarnations
ingu – in this world.

vyAkyAnam

In the prabandham starting with ‘AzhvArgaL vAzhi [upadhEsa raththinamAlai – 3]’, what he listed, he wished to show about them one by one, and as he had mentioned the AzhvArs first, here he is showing the order in which they incarnated, starting the pAsuram with – ‘poigaiyAr’.

That is, as he was born in the lotus flower in the pond, that is being his identity (poigai – pond), and as said in ‘varuththum puRa iruL mARRa [rAmAnusa nURRanthAdhi – 8] (~(incarnated) to remove the troubles of darkness in mind from things seen), that is our poigai Azhvar;

PoigaiAzhvAr_thirukkachchipoigai AzhvAr as divining in his avathAra sthalam

As said in ‘mAdhavan bhUtham [thiruvAimozhi 5.2.2]’, he having the glory, who lighted ‘gyAnach chudar viLakku [iraNdAm thiruvanthAdhi – 1]’ (lighting of lamp that is true knowledge); that is, bhUthaththAzhvar;

bhuthathAzhvar_thirukkadal_mallai

Is interested only in enjoying emperumAn, not paying attention to the ways of the material world, (and so) saying like in ‘yAnum Or pEyan [perumAL thirumozhi 3.8]’, which name is his identity, and who is ‘kOvaluL mAmalarAL thannodu mAyanaik kaNdamai kAttum thamizhth thalaivan [rAmAnusa nURRanthAdhi -10]that is he who showed him having the vision of pirAtti and emperumAn (in idai kazhi thirukkOvalUr); that is, pEyAr (pEyAzhvAr);

mayilai_peyazhvar_at_thiruvallikkeni (Large)mayilai pEyazhvAr, during a visit to thiruvallikkENi

pugazh mazhisai ayyan – As said in ‘idam koNda kIrththi mazhisaikku iRaivan [rAmAnusa nURRanthAdhi – 11] ’ the head of thirumazhisai which is also known as mahIsAra kshEthram, that is thirumazhisaip pirAn.

thirumazhisai_azhvar_at_thirumazhisai_editedthirumazhisaip pirAn at thirumazhisai

aruL mARan – As said in ‘pAdinAn aruL kaNdIr ivvulaginil mikkadhE [kaNNinuNchiruththAmbu – 8], he is very kind, that is being his identity, that is nammAzhvAr.

Azhvar_AzhvarThirunagari_VaikasiUthsavam_IMG_6413-EditednammAzhvAr at AzhvAr thirunagari

sEralarkOn – As said in ‘chEran kulasEkaran [perumAL thirumozhi thaniyan]’, he is the head of the clan of chEra kings, and he liked to be born as bird and plants (to be in emperumAn‘s abode in thirumalai), that is kulasEkarap perumAL;

kulasekarazhvar_thiruvanjikkalam_2012_DSC01809kulasEkarapperumAL at thiruvanjikkaLam

thuyya patta nAthan – Having the purity of doing mangaLAsAsanam (pallANdu) to emperumAn, and assuming the state of cowherd, and as said in ‘vEdhAntha vizhup poruLin mEl irundha viLakkai vittu chiththan viriththana [periyAzhvAr thirumozhi 4.3.11]’, he established greatness and so is having the identity of head of the learned, that is patta nAthan, which is periyAzhvAr;

srI_periyAzhvAr_aani_brahmothsavam_2013_arulalaperumal.tripod.comperiyAzhvAr at srIvillipuththUr

anbar thAL thULi – {anbar -> thoNdar, thAL -> adi, thULi -> podi } As he said in ‘thuLavath thoNdAya thol seerth thoNdaradippodi [thirumAlai 45], he thought that the (first) birth of being a brAhmaNa with the haughtiness thinking that is of higher birth would cause suffering, and so preferred being the dust of the feet of the bhAgavathAs who do not have such egos, and that itself being his identity, that is srI thoNdaradippodi AzhvAr;

Mandangudi Thondaradipodi Azhwar-003thoNdaradippodi AzhvAr at thirumaNdankudi

naR pANan – As he said in ‘adiyArkku ennai Atpaduththa vimalan [amalanAdhipirAn – 1], he having the goodness of having nature of birth that is amicable to being subservient / lowness;
such head of the prabandham, that is pAN perumAL (thiruppANAzhvAr).
{
Here the vyAkyAnam words reflect what is said in srIvachana bhUshaNam;
Here: thadhIya dhAsyaththukku anuguNamAna janma sidhdhamAna naichchiyaththai nanmaiyAga udaiyarAi;

thiruppANAzhvAr-uraiyUr-Nov-2015-BharathwajthiruppANAzhvAr at uraiyUr

In srI vachana bhUshaNam: naichchiyam janma sidhdham; AgaiyAl uthkrushta janmamE srEshtam
}

naR kaliyan – As he said in ‘nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai [periya thirumozhi – 8.10.3] (~ what I became after learning the manthra of eight words is being subservient to your devotees); and in ‘adiyavargaL tham adiyAn’ [periya thirumozhi – 2.6.10]’, involved in the pinnacle of subservience, that is, to the devotees, like thinking that being subservient to the other AzhvArs is his identity, having such goodness, and due to robbing things including conch (arugAzhi) (from emperumAn) and so is identified as ‘kaliyan’ (having such strength), that is , thirumangai AzhvAr;

kaliyan_uthsavam_thiruvali_thirunagari_thirumangai_azhvar (Large)thirumangai AzhvAr at thiruvAli thirunagari

So, this concludes about them who are having such distinguished greatness, the order in which they incarnated in this world; like saying ‘kAN perum thORRam [thiruvAimozhi 6.6.9]’, and ‘AvirbhUtham [vishNu purANam 5.3.1]’, they incarnated with distinction.

– – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 3

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pAsuram – 3

AzhvArgaL vAzhi aruLichcheyal vAzhi
thAzhvAdhumil kuravar thAm vAzhi – Ezh pArum
uyya avargaL uraiththavaigaL thAm vAzhi
seyya maRai thannudanE sErndhu                             3

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Word by word meaning

AzhvArgaL – the ten AzhvArs
vAzhi – shall live forever;
aruLichcheyaldhivya prabandhams that they divined
vAzhi – shall live forever;
il – not having
Adhu thAzhvum – any lows
kuravar thAm – that is, pUrvAchAryas
vAzhi – shall live forever;
Ezh pArum – all those in all the seven worlds,
uyya – for them to reach the destiny (ujjeevanam)
avargaL – those pUrvAchAryas (preceptors)
uraiththavaigaL thAm – divined exclusive and sacred meanings (vyAkyAna rahasyams);
sErndhu – together with (those vyAkyAnams),
seyya – the virtuous/pure
maRai thannudanE – that is vEdhas,
vAzhi – shall live forever.

vyAkyAnam

In the previous pAsuram after getting convinced that the insult of those Others is a praise only, as he continued on divining the prabandham, for the badness that might come from the adversaries to be removed, he who is agreeable performs mangaLAsAsanam to those related to dhivya prabandhams, and for the prabandhams created by them, starting with ‘AzhvArgaL vAzhi’.

This pAsuram serves as a summary of the pAsurams that follow in this prabandham. That is, about the glories of AzhvArs, the glories of aruLichcheyal (prabandhams), the glories of those who spread about them/these, that is, the AchAryas, and the glories of the vyAkyAnams divined by those AchAryas, are what this prabandham (upadhEsa raththinamAlai) shows us. So this pAsuram can be considered as ‘uLLathukkellAm churukkAi [upadhEsa raththina mAlai 19]’, that is, it can be said that the summary of this prabandham is this pAsuram.

Azhvars

srivaishna-guruparamparai

AzhvArgaL vAzhi – they are – after getting ‘mayarvaRa madhi nalam [thiruvAimozhi 1.1.1]’, they are being ‘theruLuRRa AzhvArgaL [upadhEsa raththina mAlai 36]’, (AzhvArs having divine knowledge), that is nammAzhvar, thirumangai AzhvAr et al. For such noble ones, he is doing mangaLAsAsanam to avoid the touch of blemishes of the birth, and for them to live well forever; singing pallANdu to the ones who are earnest in singing pallANdu, is the work of mahAmunis; he is too maNavALamAmuni.

vAzhi satakOpan, vAzhi parakAlan [iyal sARRu]’ is how those who love these AzhvArs would say.

aruLichcheyal vAzhi aruLichcheyal are – by the grace of sarvEsavaran to them, they showed grace/mercy and divined the ones that can be the identity for the four vEdhas and their angams (subs); that is thiruvAimozhi and other prabandhams. He is doing mangaLAsAsanam that these distinguished prabandhams should continue in vogue forever without having shortcomings of place, time, or author.

Would say, ‘vAzhi satakOpan ittath thamizhp pAvisai [iyal sARRu]’ (lovely thamizh pAsuram of satakOpan shall live forever), and ‘vAzhi parakAlan eNNil thamizhp pAvisai [iyal sARRu]’.

thAzhvAdhum il kuravar Next, since those who are always discussing and thinking about the meanings of these (prabandhams), that is the AchAryas, are also to be blessed, so he is doing mangaLAsAsanam to them; the AchAryas are – ‘aruL peRRa nAthamuni mudhalAna nam dhEsikar[36]’, that is, our Acharyas starting from nAthamuni, yAmunAchAryar, and ethirAjar; now by ‘thAzhvAdhum il’, that is, not having any deficiency, means, being enthusiastic/interested in emperumAn only. Deficiency is, spending time in kAvyam (other stories), listening to the speeches which are not in any way about emperumAn, etc. Not having that (deficiency) is, spending time only in purANas, etc., that involve bhagavAn’s glories. By ‘Adhumil’ it means, as said in ‘theedhil anthAdhi [thiruvAimozhi 8.2.11]’, (pAsuram that does not have anything bad), not contains any other stories but only interested in talking about bhagavAn – such is the aruLichcheyal (dhivya prabandhams) – them spending time only in that, and considering it as the only benefit for us;

In the vyAkyAnam of periya thirumozhi 5.8.7, when explaining the word ‘oruvan’ (~the unique person) – it says: ‘muRpada dhvayaththaik kaRRu, pOdhu pOkkum aruLich cheyalilEyAy, (nam)piLLaiyaip pOlE iruppAn oruvan’ (~ (he) learned dhvayam’s meanings, and is spending time in dhivya prabandhams, a glorious person like nampiLLai);

seeing such AchArya’s vaibhavam, mAmunigaL understanding their greatness is the person doing mangaLAsAsanam to them, like ‘indaLaththilE thAmarai pUththAr pole indha vibhUthiyil ivargaL silarE’ (like a lotus blossoming in an incense stand (hot/dry?), in a world like this, these (AchAryas) have incarnated!).

vAzhi ethirAsan [Arththi prabandham – 1], and ‘vAzhi ulagAsiriyan [mumukshuppadi thaniyan]’ (piLLai lOkAchAryar shall live forever), are the ways of maNavALa mAmunigaL’s words.

Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi – that is, the AchAryAsvyAkyAnams are such that they would help the people of this world of seven parts surrounded on both sides by water, to reach the goal; as said in ‘ulagu uyya umbargaLum kEttuyya [iyal sARRu], their vyAkyAnam helps all the worlds.

When doing that,

seyya maRai thannudanE sErndhu – dhEvareers (all your highness) who are well versed in all the sAsthram, created the vyAkyAnams whose greatness is such that all its meanings are given based on the sAsthram. Or, the noble meanings of your vyAkyAnams are such that the sAsthras could follow it too – as said in ‘vidhayachcha vaidhikA: sthvadheeya kambheera manOnusAriNa: [sthOthra rathnam – 20]’ (even the commands of vEdhas are of the nature of following the deep/profound intellect of your devotees).

‘seyya mArai thannudanE sErndhu avargaL uraiththavaigaL thAm vAzhi (along with the virtuous vEdhas, what the AchAryas have spoken (vyAkyAnams) shall live forever) is the way of blessing them when seeing their greatness.

Hinduscriptures

Courtesy: https://ramanan50.wordpress.com/2014/05/31/hindu-scriptures-list/  (Dec 03 2015)

seyya maRai – vEdham shows its meanings to the righteous, and hides to the others; after joining the vyAkyAnams of dhivya prabandhams, the vEdhas have become virtuous. That is, ‘alpa shruthar kalakkina shruthi nan gnyAnaththuRai sErndhu, theLivuRRu, Azh poruLai aRiviththadhu [AchArya hrudhayam – 71], by the pristine meanings provided by AchAryas is how one could see the deep/true meanings of vEdhas.

Thus he performed mangaLAsAsanam that the blemishes of kali yuga should not touch those (AchAryas) who understand and follow the distinguished references (pramANams), and should live forever, without any blemishes, etc.

It is said, ‘pramANancha pramEyancha pramAthAachcha sAthvikA: | jayanthu kshapithArishtam saha sarvathra sarvadhA [srIbhAshya srutha prakAsikA thaniyan – 8]’ (the one that is the reason for true knowledge (reference/pramANam), and what is identified by pramANam (emperumAn), and those who get the knowledge through the pramANam (preceptors/AchAryas) – let the inauspicious aspects be destroyed, and victory to them together, at all places and at all times).

– – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 2

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pAsuram – 2

kaRROrgaL thAm ugappar kalvi thannil Asai uLLOr
peRROm ena ugandhu pinbu kaRpar – maRROrgaL
mAchcharyaththAl igazhil vandhadhen nenjE igazhgai
AchcharyamO thAnavarkku                                                                 2

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Word by word meaning:

kaRROrgaL thAm – those having the knowledge by education
ugappar – will be happy;
Asai uLLOr – those who wish
kalvi thannil – to get the education
ugandhu – would be happy
pinbu – and then
kaRpar – would learn / practice;
maRROrgaL – others / (uninterested ones),
mAchchariyaththAl – due to jealousy,
igazhil – if they find faults / ridicule
en – what
vandhadhu – bad would be there?
AchchariyamO – would it be a surprise (no)
thAnavarkku – if demoniacal personalities
igazhgai – find faults in other things?

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupmaNavALamAmunigaL as giving darshan at thiruvaheendhrapuram

vyAkyAnam

He asks in his mind, “dhEvarIr (your highness) divined ‘pinnavarum kaRka upadhEsamAip pEsuginREn manniya seer veNpAvil vaiththu [pAsuram 1]’ (that I am saying it as an advice using veNpA poetry form, for future generation to learn and follow), but those who are immersed in jealousy would criticize this effort wouldn’t they?”; and then he calms down his mind by saying that there is no harm done, and such behaviour of them is nothing to be surprised about.

kaRROrgaL thAm ugappar – As said in ‘aRiyak kaRRu vallAr [thiruvAimozhi 5.5.11]’ (~ those who learn and understand well), such AchAryas would be happy, saying, Ah! he is advising through this prabandham what we wanted to advise; Or the meaning for the phrase can be said as: those who learned this prabandham through their AchAryan (will be happy);

next it talks about the nature of those who, unlike such learned people, are interested in now learning and understanding this:

kalvi thannil Asai uLLOr peRROm ena ugandhu pinbu kaRpar – When we would have had to learn with great efforts from those who have learned and understood, now we are getting very easily through this prabandham! – and so the people who are very interested in learning this would say and become happy like they got a big wealth, by getting this, (pinbu kaRpar) and they would learn well from those who have learned and understood well, and be satisfied.

maRROrgal etc. – different from the aforementioned two kinds of people – Others;

They are: ‘aRindhavar pAl chenRu sErudhal (seRidhal) seyyA[dha] thee manaththar (gyAna sAram – 27]’ (bad-hearted ones who would not go to and learn from the learned);

mAchchariyaththAl igazhil – if they find faults due to jealousy.. jealousy is – as said in ‘piRar minukkam poRAmai [Arththi prabandham – 55], others’ jealousy is shown in real; that is, if they cannot tolerate the growth/greatness of others and if they find fault and ridicule/spurn;

vandhadhu en nenjE – Oh mind! as you are fully in congruence with the one (emperumAn) who possesses all the glories, there is no worry/problem (if they find faults); since they are ‘manakkuRRa mAndhar [rAmAnusa nURRanthAdhi – 5]’ (~people whose mind is faulty), if they ridicule, then that would be a praise is what we think isn’t it?

{This 2nd pAsuram is very similar to the 5th pAsuram of rAmAnusa nURRanthAdhi where amudhanar first tries to back out thinking about those others who would find faults with the prabandham }

Still if they would ridicule shouldn’t we stop (the prabandham),

igazhgai AchchariyamO thAnavarkku – for those who would grow plump when they ridicule (happy to be ridiculing others), it is not a surprize if they ridicule (our prabandham). So it is according to their nature;

From this, we conclude that the liking and disliking of good and the bad people respectively both would add to the greatness of the prabandham.

– – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 1

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pAsuram – 1

enthai thiruvAimozhip piLLai innaruLAl
vandha upadhEsa mArkkaththaich chindhai seidhu
pinnavarum kaRka upadhEsamAyp pEsuginREn
manniya seer veNpAvil vaiththu                                    1

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Word by word meaning

enthai – my master
thiruvAimozhip piLLai – that is, thiruvAimozhip piLLai
in(iya) aruLAl – by his sweet/kind distinguished grace,
vandha – what I got (from him)
upadhEsa mArkkaththai – (is) the history of (AchAryas’) teachings;
chindhai seidhu – in thinking of them,
pEsuginREn – I am talking about them
upadhEsamAi – as advice/instructions,
vaiththu – as constructed (in the form of)
manniya – distinguished/well known
seer – greatness
veNpAvil – of vEnpA, a form of thamizh poetry,
pinnavarum – for the generations after me
kaRka – to learn/think/follow.

vyAkyAnam

First pAsuram in this – he is taking a vow to convince the minds of those who listen – I shall bring out in the form of a prabandham the exclusive meanings that came in the lineage of AzhvArs and AchAryas through the grace of my AchAryan thiruvAimozhip piLLai’s teachings, for the future generations to know and attain the goal; by starting with, enthai thiruvAimozhip piLLai’.

That is, he having the name of thirumalai AzhvAr, due to his complete devotion to thiruvAimozhi (prabandham), got the name of thiruvAimozhip piLLai as known throughout the country. mAmunigaL thought about the same and said too as ‘thirumalai AzhvAr thiruvAimozhip piLLai [Arththi prabandham – 21)”. The auspicious meanings the he gave can be fully trusted {thiruvAi?}.

innaruLAl thiruvAimozhip piLLai tries for my revival (ujjeevanam), due to his causeless mercy (nirhEthuka krupai),

pillailokacharyar-nayanar-thiruvaimozhipillai-mamunigalpiLLai lOkAcharyar, nAyanAr, thiruvAimozhip piLLai, maNavALa mAmunigaL

vandha upadhEsa mArkkaththai – the history of the advice/instructions he gave by coming to do that; combine this phrase with the phrase that comes later, ‘upadhEsamAi pEsuginREn’ (saying/passing on/repeating) those advice/instructions). This is following the words/path of what pUrvAchAryas said (sudhdha sampradhAyam – pure lineage), and not saying whatever came to mind and insisting that to be the truth, as mAmunigAL says in a later pAsuram ‘than nenjil thORRinathE solli, idhu suththa upadhEsapara vArththai enbar [71].

So based on the three aforementioned phrases (of the pAsuram?), the association for which he was the target, completeness of true knowledge, and completeness of kindness, are his (mAmunigaL‘s) shelter.

enthai thiruvAimozhip piLLai innaruLAl vandhaAs said in ‘thAyAith thanthaiyAi [thiruvAimozhi 2.3.2]’, and ‘annaiyAi aththanAi [kaNNinUNchiruththAmbu – 4]’, he is present as my mother and head. As being present as my father, like how one would squirt out into the floor the excessive breast milk, he as a father showed excessive kindness towards me. Like said in ‘eyiRRidai maN koNda enthai irAppagal Odhuviththu ennai [periyAzhvAr thirumozhi – 5.2.3] (~ emperumAn as a father taught me all the time), thinking about the ways that came in the lineage, through the blessings of his natural father-figure thiruvAimozhip piLLai, is how mAmunigAL is doing this upadhEsam (advice/instructions).

That is, as said in ‘vivasvAn manavE prAha manur ikshvAkavE abravIth – Evam paramparA prAptha [bhagavath gIthA – 4-1]’ (~ sUryan taught vaivasvatha manu; manu taught his son ikshvAku), as the pristine way of knowledge (parisudhdha gyAna mArgam) that came in the lineage, is being considered about.

mArkkaththaich chinthai seidhu – think about the ways/history

pinnavarum kaRka – for the future generation that is going to follow his ways, for them to learn to be in the correct ways; for them to learn, properly as said in ‘munnOr mozhindha muRai thappAmal kEttup pinnOrndhu [upadhEsa raththinamAlai – 71] (properly learn what the previous AchAryas have said, and follow/repeat) ’.

That is, as said in ‘neRi uLLi uraiththa [thiruvAimozhi 1.3.5] (~ thought through the correct ways/vEdhas and then explained it), everything that mAmunigaL, who knows everything, says, are like ‘sollum avidu suruthiyAm [gyAna sAram – 40]’ (~whatever is said is the vEdhas), that is, they are of higher reference (pramANa thamam), and are to be reasons for future generations to trust, learn, and follow; he has thought through that and divined this prabandham for us.

{now, the word ‘pEsuginREn’ (saying) is combined with other words of the pAsuram in different interesting ways below, and it brings out the salient thoughts of maNavALa mAmunigaL as he set out to write this prabandham}

upadhEsamAip pEsuginREn – {am saying these as advice} (this prabandham has got) it is the weight of meanings of the topic; this prabandham talks in the range – from those interested in surrendering, up to those who are interested in gaining the acceptance of an AchAryan which is the ultimate state;  these are the topics that it talks about as advice, isn’t it?

When advising the distinguished meanings, as ‘pinnavarum karka upadhEsamAyp pEsuginrEn’, unlike how thiruvAimozhip piLLAi taught him one-on-one (OrAN vazhi), he is saying that he is enriching through this prabandham for all the sentient people to learn and attain the ultimate goal.

sindhai seidhu pEsuginREn –  {am saying these after thinking through} His – ‘yadhvi manasA dhyAyathi thadh vAchA vadhathi [thaiththrIyam AraNyakam 1.23]’ (what he meditates/thinks in his mind, he says that) – is this prabandham.

pEsuginREn manniya seer veNpAvil vaiththu – {am saying these in the form of great veNpA form of thamizh poetry} when doing that (prabandham/advice), he did so in veNpA (thamizh poetry form); that is, there are many poetry forms for thamizh, like veNpa, kaliththuRai, etc. Out of this, the last prabandham (in 4000) that is rAmAnusa nURRanthAdhi is based on kaliththurai; this prabandham is based on the metric of veNpA which is simpler for learning – that is how maNavALa mAmunigaL who loves thamizh has divined this prabandham; he is advising only so that others could learn; veNpA is easy to learn in a couple of practices, that simple this form is.

To explain about the adjective ‘seer’ for the vENpA – its greatness is like said in ‘pugazh malindha pA [rAmAnusa nURRanthAdhi – 1]’; this is also full of greatness. As said in ‘eNNarum seer poigai munnOr [30]’, this greatness of this prabandham goes well with their (AzhvArs’) greatness; to match that greatness, this prabandham is in the great veNpA.

pEsuginREn – {saying} The meaning said in ‘pEsumaLavanRidhu [periya thirumozhi 2.4.9]’, not being able to tolerate the wrong ways of everyone, I am saying it openly to bring it out in the open; you may listen or avoid, but I would not be able to survive without saying it (as advice/instructions). For those who surrendered, as said in ‘prOvAchathAm thathvathO brahmavidhyAm [muNdakOpanishath 1.2.13]’ (knowledge about brahmam should be taught as is), I am saying the meanings that have to be said – so he is doing this without expecting any request from us – that is the greatness of his kindness isn’t it?

By this we conclude that, like when sarvEsvaran gave AzhvAr unblemished knowledge (mayarvaRA madhinalam), AzhvAr in turn gave that to the village, country, and world for them to be like him, and made them get unblemished knowledge and survive; here maNavALa mAmunigaL also is advising the knowledge he got due to thiruvAimozhip piLLai’s grace, and letting us reach the destiny.

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English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – avathArikai (Introduction)

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vyAkyAna avathArikai (Introduction)

periya jIyAr is the one who,

  • as said in ‘pinnAnAr vaNangum sOdhi [thirunedunthANdakam – 10]’, is followed by future generations,
  • can be said that he is one of the nithyasUris who would naturally have (without having to strain the mind) subservience, such greatness,
  • took shelter of the divine feet of thiruvAimozhip piLLai,
  • as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruththAmbu – 2 (audio)], was extremely enthusiastic in serving thiruvAimozhip piLLAi,
  • due to his teachings became well versed in thiruvAimozhi and other prabandhams and their meanings which are rahasyams, and stayed thankful,
  • that same piLLai himself told – you hold as your support the divine feet of the one who is the central gem stone of the garland of guru paramparai: that is emperumAnAr – and because of that he (mAmunigaL) possessed extreme devotion toward udaiyavar’s divine feet,
  • having AzhvArs’ and AchAryas’ grace as the potent water for his growth,
  • and so only is having in him, in collective form, the characteristics of nammAzhvAr, thirumangai AzhvAr, periyAzhvAr and others, and also of srIman nAthamunigaL, yAmunAcharyar (ALavandhAr), emperumAnAr and others,
  • is enthusiastic at all times in well-being of the world’s people,
  • due to his nature of considering his purpose as the well-being of others, he is having the greatness of including the meanings of invaluable rahasyams in his prabandhams,
  • it can be said that on his qualities of subservience etc., there is no equal to maNavALa mAmunigaL in the seven material worlds and in the other world, that is ubhaya vibhUthi,
  • having the wealth of rangamangaLam and living in thiruvarangam as ‘thiruvarangam thiruppathiyE iruppAga’,
  • and due to that is known everywhere as ‘kOyil maNavALamamuni’,

he is such a swami, isn’t it?

mamunigal-srirangamkOyil maNavALa mAmuni

jIyar, that is maNavALa mAmunigAL who is having such great qualities, due to his noble kindness, because the incarnations of AzhvArs and AchAryas were in the past, as he said in ‘theruLuRRa AzhvArgaL seermai aRivArAr aruLichcheyalai aRivArAr [upadhEsa rathinamAlai – 36]’ (who would know (not many) the greatness of Azhvars, and their dhivya prabandhams), he saw that the greatness of incarnation of AzhvArs, their words and deeds, were all becoming lesser known, and saw that during that time the devotees were having less knowledge (of sampradhAyam etc.), so he firmly decided – we shall bring out the details of purpose, etc., of incarnation of AzhvArs, what their prabandhams are, and about those who know well both of these, that is, AchAryas – their teachings and actions, starting with all these details, and through that let us get these people to attain the higher plane, and decided that if it is done just by teachings only then it may not be useful for the future generations, as he wanted current and future generations to know these, he then announces such great details through this prabandham as an upadhEsa raththinamAlai, that is, based on the lineage of teachings of prior AchAryas, like a garland; so the name of this dhivya prabandham is upadhEsa raththinamAlai.

Azhvars

Since this prabandham announces the greatness of AzhvArs, AchAryas, and their dhivya prabandhams, it is great among the prabandhams. What is announced in this prabandham is about what thirumanthram says – not being subservient to others but being subservient to emperumAn only, holding emperumAn only as the support, and being enjoyable only by emperumAn – about those having these three qualities. So the base of this prabandham is thirumanthram.

Those who live according to the meanings of thirumanthram is explained in detail in ‘payilum sudaroLi [thiruvAimozhi 3.7]’, ‘nedumArkkadimai [thiruvAimozhi 8.10]’. Following along the same lines is the prabandham ‘kaNNinuN chiruth thAmbu’. Following along the same lines is the prabandham ‘rAmAnusa nURRanthAdhi’. The ways of these two prabandhams is explained in this prabandham, since it shows the glory of AzhvArs and of emperumAnAr. So this prabandham is the ultimate stage in the ultimate stage.

srivaishna-guruparamparai

Now, an analysis of the reason/justification for this prabandham to follow the thirunakshathrams (birth stars) of the AzhvArs among the noble ones mentioned in this prabandham is:

As emperumAn wished to get the quality of being an AchAryan, he provided bhagavath gIthA and abhaya pradhAnam (shelter/refuge) and he is considered as the first guru; to save the samsAris, what He incarnates in other sects in stars such as rOhiNi, punarvasu (punarpUsam), what in the months of chaithra (chiththirai), bhadra (purattAsi), etc., what in places like vada (north) mathurA, ayOdhyA that are near the rivers yamunA and sarayU; starting with these the details are mentioned in ithihAsam etc.; In the same vain, here too, the AzhvArs who incarnated to save the people, and got unblemished knowledge due to His causeless mercy, their birth stars and months which are great ones like sravaNa (thiruvONam), etc., and months of ashvina (aippasi) etc., in places like kAnchi that are talked as equivalent of ayOdhyA, mathurA, and near their places are rivers like kAviri (cauvEry) – all these are indicated in those ithihAsams as ‘kalaukalu bhavishyanthi’(would incarnate in kali yugam),and as ‘kvachith kvachith [bhAgavatham 11-5.38] (in there and there (places));

moreover, due to the greatness of getting unblemished knowledge AzhvArs were immersed in devotion and performed saraNAgathy (surrender), due to His wish they incarnated as 10 of them as an aspect of emperumAn and with full of devotion; as He is present in the dhivya dhEsams in archA form out of his love, they have also taken the befitting form, and are having dharsan of Him; and are giving dharsan to others; due to our connection with them, they are able to make us reach the destiny;

so these AzhvArs’ thirunakshathrams also can be celebrated equally;

Now, starting from ‘AzhvAr thirumagaLAr ANdAL [upadhEsa raththinamAlai]’, since the other three (ANdAL, madhurakavi AzhvAr, and emperumAnAr) are subservient to the other AzhvArs, and since they are much more glorious than other AzhvArs, it goes well to enumerate these nobles ones’ incarnation details along with the other AzhvArs. Since AchAryas understand and celebrate the glory of the aforementioned, they too are celebrated.

Now, the prabandham talks about the glories of those who are in the first stage of devotion like ‘vERAga Eththi iruppAr [nAnmugan thiruvanthAdhi 18]’ (those who praise emperumAn in amazing distinguished ways), that is, devotion towards emperumAn; and about the glories of those who are in the pinnacle stage of devotion like ‘maRRavaraich chARRi iruppAr [nAnmugan thiruvanthAdhi 18]’(~ those who depend on devotees), that is, devotion towards AchAryan, and about the greatness of their prabandhams, and about the ways of the rahasya granthams which provide the essence of the above two categories, and about the anushtAnams (deeds/actions) explained in such granthams, and ways of being firmly positioned under the divine feet of AchAryan, that is, charama parva nishtai; this prabandham also explains how those who are involved in the prabandham reached the goal of srIvaikuNtam by the grace of those who spread the path of prapaththi by advices and corresponding actions;

and so this prabandham completes the exclusive meanings, which are shown firmly, and by advising others; and by talking about the glory of this guru paramparai, the head of gurus that is maNavALa mAmunigaL helps by making everyone have connection with the guru paramparai to reach the ultimate state.

– – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – thaniyan

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thaniyan – divined by kOyil kandhAdai aNNan

in ‘kattaLaik kalith thuRai’ (name of a particular form of thamizh poetry)

munnam thiruvAimozhippiLLai thAm upadhEsiththa nEr
thannin padiyaith thaNavAdha sol maNavALamuni
than anbudan sey upadhEsa raththinamAlai thannaith
than nenju thannil tharippavar thALgaL charaN namakkE

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Word by word meaning:

munnam – earlier
thiruvAimozhip piLLai thAm, upadhEsiththa – he had divinely advised/instructed
nEr thannin – the meanings of thathvam (true knowledge);
thaNavAdha – he follows without fail, always thinks and follows
padiyai – those ways,
maNavALa mAmuni – (such ) srI maNavALa mAmunigaL
than – out of his
anbudan – love/kindness toward the well-being of the world,
sey – divined
upadhEsa raththinamAlai – the prabandham with such title (instructions put together to form a garland of precious stones), its exclusive meanings
tharippavar – those who bear it
tham nenju thannil – in their mind;
thALgaL – such people’s divine feet,
charaN – it is the place to surrender
namakku – for us.

Simple meaning:

{This thaniyan is written by kOyil kandhAdai aNNan who is a disciple of maNavALa mAmunigaL. Remembering about maNavALa mAmunigaL‘s deep respect and affection towards his AchAryan, aNNan has started the thaniyan with the name of that AchAryan, which would have very much pleased maNavALa mAmunigaL, which would have been the very goal of aNNan.}

srI maNavALa mAmunigaL, due to his love and care towards the well-being of everyone in the world, divined to us the prabandham called upadhEsa raththina mAlai, based on the teachings earlier of his AchAryan thiruvAimozhip piLLai, which mAmunigaL always thinks about and follows. Those who make the extra-ordinary meanings of this prabandham to strongly stay in their mind – their divine feet is the place for us to be.

ramanujar-srisailesa-mamunigalemperumAnArthiruvAimozhip piLLaimaNavALa mAmunigaL

koilannankOyil kandhAdai aNNan

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English Translation: raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
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srIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai

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

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e-book: https://onedrive.live.com/redir?resid=32ECDEC5E2737323!240&authkey=!AGzFLZEVQ12wwU0&ithint=file%2cpdf

Introduction

Sriya:pathi that is sarvEsvaran, gave vEdhas, and also incarnated in this material world to help people reach Him in SrIvaikuNtam. To effect his wishes he further made AzhvArs to incarnate. Those twelve AzhwArs gave us 4000 dhivya prabandhams. To spread their word and to live and show the ways, He got AchAryas incarnated. The AchAryas (SrIman nAthamunigaL et al) propagated along with its meanings the dhivya prabandhams, and also wrote additional granthams to explain the sampradhAyam.

The last of such AchArya guru paramparai is maNavALa mAmunigaL. While living in thiruvarangam, he authored upadhEsa raththina mAlai which explained the meanings of rAmAnuja dharsanam which came through upadhEsam (~teaching/advising) by earlier AchAryas of the guru paramparai.

In upadhEsa raththinamAlai, maNavALa mAmunigaL shows us the auspicious days when AzhvArs incarnated, their divine places of birth, about the vyAkyAnams for their prabandhams created by various AchAryas, and about the greatness of an AchAryan. As part of that he devotes a lot of pAsurams to tell us about the greatness of piLLai lOkAcharyar‘s rahasya grantham, that is, SrI vachana bhUshaNam. Finally he dedicates this to emperumAnAr by saying that those who recite and hold its meanings in their mind would get the grace of emperumAnAr.

His sishya (disciple) kOyil kandhAdai aNNan spread the importance of this prabandham. He wrote the thaniyan for upadhEsa raththinamAlai.

maNavALa mAmunigaL wished to write 74 pAsurams in upadhEsa raththinamAlai to match with the number of simhAsanAdhipathis established by emperumAnAr for spreading the dharsanam, but stopped one short of that. Another sishya of maNavALa mAmunigaL by name eRumbi appA wrote a pAsuram which is recited as the last pAsuram (74th) of this prabandham.

mamunigal-srirangammaNavALa mAmunigaL as giving divine dharshan at SrIrangam

It would be good to note that upadhEsa raththinamAlai has also been written in samskritham by mAmunigaL’s (pUrvAsrama) divine grand son, jIyar nAyanAr.

piLLailOkam jIyar has written vyAkyAnam (meanings) for this prabandham, in the style of maNipravALam (mixed words of thamizh and samskritham). This along with padha urai (meanings for phrases) has been published by SrI sudharsanam trust, puththUr, and SrIvaishNavaSrI, SrIrangam, with the review of the padha urai etc., by SrImadh u.vE. thirumalai nallAn chakravarththi krishNamAchArya swAmy, and others.

pillailokam-jeeyarpiLLailOkam jIyar

SrImAn u.vE mAdapUsi varadharAjan swami has written a book, “upadhEsa raththinamAlai – piLLai lOkam jIyar aruLiya vyAkyAnamum, thamizhAkkamum” (original vyAkyAnam and thamizh translation).  It provides meanings in simple thamizh for the maNipravALa vyAkyAnam of piLLia lOkam jIyar, and also adds more text and references with the help of the swamis that the author has mentioned in his published book.

{About the swAmis mentioned in the above book:

Sri u.vE. P.B. AnnangarAcharyar and Sri U.Ve. SrI vaishNava sudharsanar krishNaswamy have collected the references from vEdham etc., for many of the samskritha slOkas found in the vyAkyAnam. Additional references have been quoted by SrImAn u.vE thirunArAyaNapuram araiyar srIrAma sarmA, and SrI u.vE. satakOpAchArya swami (in his very old age of 90) helped in getting their meanings. SrIrangam gOmatam SrImAn u.vE. sampath kumArAchArya swami also provided Akarams for the references.
}

We are using the aforementioned books as the valuable sources for this translation into English.

Please write to us to correct any mistakes in our understanding and in our translation.

maNavALa mAmunigaL vaibhavam can be read here.

piLLai lOkam jIyar’s vaibhavam can be read here.

– – – – – –

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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