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upadhESa raththina mAlai – 43

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pAsuram 43

nampiLLAi thammudaiya nal aruLAl Eviyidap
pin periyavAchchAn piLLai adhanAl – inbA
varu paththi mARan maRaip poruLaich chonnadhu
irupaththu nAlAyiram.                                                                       43


Word by word meaning

thammudaiya – by his
nal aruLAl – good grace
Eviyida – commanded,
pin – after that
adhanal – due to that precept
periyavAchchAn piLLai
chonnadhu – divined
mARan maRaip poruLai – meanings of thiruvAimozhi (that came due to)
paththi – devotion (that came due to)
inbA – delightful
varu – bhagavath katAksham (to nammAzhvAr);
irupaththu nAlAyiram – (vykyAnam for it is) – irupaththu nAlAyirappadi (24,000).


He (maNavALa mAmunigaL) is divining that, after that, based on nampiLLai’s order, periyavAchchAn piLLai divined a vyAkyAnam that is three times bigger than the one said in previous pAsuram (onbadhinAyirappadi vyAkyAnam of nanjeeyar).

nampiLLai thammudaiya nal aruLAl Eviyida – Being one who enriches the sampradhAyam, who is glorified as as ‘kAruNyapUrNam kalivairidhAsam [nampiLLai thaniyan]’ (being full of kindness, having the name of thirukkalikanRi dhAsar dhAsyam nAmam nampiLLai), being a krupAmAthra prasannAchAryar (teaches purely based on looking at the pitiable state of those sentient who are interested in learning and following), that is nampiLLai,

being interested only in being beneficial to others, with his grace as said in ‘koLvadhilaiyAgiya kuLirndha aruL thAn [SrI vachana bhUshaNam thaniyan]’, asked him to do a vyAkyAnam for thiruvAimozhi; as per that, based on the precept that is only due to grace, (periyavAchchAn piLLai) thought of it as ‘kriyathAm ithi [SrI rAmAyaNam AraNya kAndam – 15.7]’ (it shall be built), and as ‘kUvip paNi koLLAy [thiruvAimozhi 8.5.7]’ (call me in front of you and divine your acceptance of my servitude),

periyavachan-pillaiperiyavAchchAn piLLAi

pin periyavAchchAn piLLAi – after such a command, as said in ‘paraVanasmi [SrI rAmAyaNam AraNya kANdam 15.7](adiyen dhAsa bhUthan), being a servant of that one,

adhanAl – based on the command of the AchAryan – by this it distinguishes him from naduvil thiruveedhip piLLai bhattar, and vadakkuth thiruveedhip piLLai who wrote vyAkyAams on their own accord (after listening to kAlakshEpams of nampiLLai).

adhanAl inbA varu paththi mARan maRaip poruLai – If what is desired to be done very much is decreed to be done, then one would rush for it. For thiruvAimozhi too which is ‘pAlOdu amudhanna Ayiram [thiruvAimozhi 8.6.11]’ (being most enjoyable like the mix of milk and nectar/food), such a decree was made for doing vyAkyAnam. That is why he authored vyAkyAnam for thiruvAimozhi that was created by the devotion instigated by emperumAn (that is, inbA varu paththi mARan maRaip poruLaich chonnadhu).

inbA varu paththi – The matter (emperumAn) to think about is sweet, as can be said as ‘susukham [srI bhagavath gIthA 9.2]’ (pleasant/sweet to follow in action), the devotion (bhakthi) is being of unlimited happiness, AzhvAr who is apt (prApthar) and respected/confidential (Apthar), by the force of overflowing devotion like a flooding river, divined thiruvAimozhi which is thamizh vEdham, and periyavAchchAn piLLai divined its meanings as a vyAkyAnam for it.

irupaththu nAlAyiram – is the meanings of thiruvAimozhi of paththi (devotion) mARan.

Like saying ‘kAdhal kurugUrch chatakOpan [thiruvAimozhi 2.1.11]’ (having uncontrollable love that is nammAzhvAr of AzhvAr thirunagari), since this came due to ‘inbA varu paththi’ (grace through which the devotion came), it incarnated as ‘bhakthAmrutham [thiruvAimozhi thaniyan]’ (as nectar for devotees). In this way, the unbounded sweetness that is the meanings of mARan‘s thiruvAimozhi, is of twenty four thousand.

As said in ‘chathurvimsathsahasrANi SlOkAnAm ukthavAn rushi: [SrI rAmAyaNam bAla kANdam – 4.2]’ (rushi divined it having twenty four thousand slOkas), the count of one that is best of ithihAsams, that is, SrI rAmAyaNam, is how periyavAchchAn piLLai divined his vyAkyAnam.

inbA varu paththi mARan maRaip poruLai – As said in ‘irAmAyaNam ennum paththi veLLAm [rAmAnusa nURRanthAdhi – 37]’ (~ flood of devotion that is rAmAyaNam), is how this (thiruvAimozhi) is also of flood of devotion. So its vyAkyAnam is also formed in the same way (of count).

‘SrI rAmAyaNam enRum thiruvAimozhi enRum iraNdu mahA prabandhangaL uNdu’ (there are two great prabandhams named SrI rAmAyaNam and thiruvAimozhi) – is how these two are said as equivalent isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 39

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

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pAsuram 39

piLLAn nanjIyar periyavAchchAn piLLai
theLLAr vadakkuth thiruveedhip piLLai
maNavALa yOgi thiruvAimozhiyaik kAththa
guNavALar enRu nenjE kURu.                                39

pAsuram 39

Word by word meaning

nenjE – Oh mind,
kURu – you shall say, thatn
piLLAnthirukkurugaip pirAn piLLAn, and
nanjIyarnanjIyar, and
periyavAchchAn piLLaiperiyavAchchAn piLLai, and
theL Ar – one who is having clear mind, that is
vadakkuth thiruveedhip piLLAi vadakkuth thiruveedhip piLLai, and
maNavALa yOgivAdhikEsari azhagiya maNavALach chIyar (jIyar)
are the ones
kuNavALar enRu – having great qualities, who/as they
kAththa – protected
thiruvAimozhiyaithiruvAimozhi prabandham
(through their vyAkyAnams).


Now, thiruvAimozhi which is the meaning of dhvayam, was given birth by the ‘mother’ satakOpan (nammAzhvAr), and was spread by the affectionate mother rAmAnujan as said in ‘eenRa mudhal thAy satakOpan, moimbAl vaLarththa idhath thAy rAmAnusan [thiruvAimozhi thaniyan]’, and in the same way he (maNavALa mAmunigaL) too was growing it;

due to their grace, matching their opinions of its meanings, through creation of vyAkyAnams for thiruvAimozhi which is the essence of dhivya prabandhams, those who protected it are piLLAn et al, says maNavALa mAmunigaL, starting this pAsuram with ‘piLLAn’.

pillan_055_4762658378_lempeumAnAr overseeing and blessing piLLAn’s marriage

piLLAn he is: As emperumAnAr was thankful to thirukkOshtiyUr nambi for his great mercy, he gave nambi’s name (kurugEsar / thirukkurugaip pirAn) to his sishya as thirukkurugaip pirAn piLLAn, whom he considered as his son; such is this person who has the greatness of having the name of nambi, and because of that, he was being important than others for him (emperumAnAr), and learned from him (emperumAnAr) all inner meanings of vEdhAntham, and was knowledgeable in all sAsthras, and grew thamizh and samskrutha vEdhanthams as ubhaya vEdhAntha pravarththakar (one who enriches/spreads it).

nanjIyar – he is: loved as ‘nammudaiya jIyar’ (our jIyar) by the divine son of fully knowledgeable kUraththAzhvAn, that is bhattar who knows all the SAsthrams; and (nanjIyar) learned all the meanings in the sannidhi (presence) of bhattar, without any doubt or confusion, and after that explained thiruvAimozhi a hundred times and due to that had the sadhAbhishEkam (honour of completing a hundred).


periyavAchchAn piLLAi – he is – surrendered to the divine feet of nampiLLai who is like the incarnation of AzhvAr, and for avoiding the hurdles for any kainkaryams to his AchAryan he had left all the other goals/achievements along with any trace, and learned and heard all the meanings clearly in his AchAryan’s sannidhi, and being liked very much by his AchAryan.

periyavachchan_pillaiperiyavAchchAn piLLai

theLLAr vadakkuth thiruveedhip piLLai – Having such great clarity in spreading the meanings of thiruvAimozhi, and due that, earning the phrase of ‘sakrushNa dhvayau [thiruvAimozhi bhagavath vishaya thaniyan]’ (nampiLLai having vadakkuth thiruveedhip piLLai and periyavAchchAn piLLai), and being talked together with periyavAchchAn piLLai for doing personal kainkaryams to nampiLLai, excelling as per precept, and being abhimAna nishtAgragaNyar (one of the leading in loving (the AchAryan)).

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLAi

maNavALa yOgi – he is – To be said as ‘abhayapradharAja puthrar’, he fully reached the divine feet of periyavAchchAn piLLai ‘s divine son nayanArAchchAn piLLai, and learned the full and inner meanings of sampradhAyam, rahasyams, and dhivya prabandhams from his teachings, and also learned all the SAsthrams as part of these, and being able to win over other philosophies, and having the talent of speech as can be said as ‘vAdhi kEsari’. That is, vAdhikEsari azhagiya maNavALa jIyar.

vadhi-kesari-azhagiya-manavala-jiyarvAdhikEsari azhagiya maNavALA jIyar

Such people as mentioned above –

thiruvAimozhiyaik kAththa – that is, having the great quality of protecting well by doing their individual vyAkyAnams for thiruvAimozhi which is the best in pramANams (references/base) – protecting it from those having less knowledge.

They authored the vyAkyAnams starting from ArAyirappadi (vyAkyAnam having the length of 6,000 groups of words), and ending in panneerAyirappadi (12,000 groups of words), and this is explained by him (maNavALa mAmunigaL) himself clearly in later pAsurams.

kAththa gunavALar enRu nenjE kURu – Oh the mind which is prostrating the qualities of such people who are having the quality of protecting it through the greatness of their vyAkyAnams.

As an outlet of your happiness for their vyAkyAnams, always say about their qualities like said in ‘thadhvAchAvadhathi [thaiththiriyam AraNyakam 1.23] (he is saying that by his mouth). Other parts of us are the pathway for the mind. According to that, he is saying ‘kURu’ (say it).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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