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upadhESa raththina mAlai – 42

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

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pAsuram 42

thanjeerai gyAniyargaL thAm pugazhum vEdhAnthi
nanjeeyar thAm bhattar nal aruLAl – enjAdha
Arvamudan mARan maRip poruLai Ayndhu uraiththadhu
Er onbadhinAyiram.                                                                             42

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Word by word meanings

gyAniyargaL thAm – Those having knowledge of thathvam (truth of existence)
pugazhum – would praise
tham seerai – his greatness
vEdhanthi – who is the learned one
nanjeeyar thAm – that is nanjeeyar,
nal aruLAl – due to the good grace of
bhattar – SrI parAsara bhattar,
Ayndhu – (nanjeeyar) thought through / researched the
mARan mARaip poruLai – meanings of thiruvAimozhi of mARan (nammAzhvAr)
uraiththadhu – and divined
enjAdha – with never decreasing
Arvamudan – devotion
Er – a beautiful
onbadhinAyiram – onbadhinAyirappadi vyAkyAnam (9,000 padi).

vyAkyAnam

maNvALa mAmunigaL divines that, after that, by the grace of periya bhattar, nanjeeyar divined in a great way a vyAkyAnam that is half time more than ArAyirappadai (of piLLAn) for thiruvAimozhi – as onbadhinAyiram (nine thousand) – starting the pAsuram with ‘nanjeeyar’ and so on.

That is, having knowledge and other qualities that are apt for authoring a vyAkyAnam for thiruvAimozhi, the knowledge that is praised by those having knowledge in vEdham, etc.

Or, having the greatness of qualities that are auspicious for the world, like following the path of AchAryan as said in ‘AchAryavAn [chAndhOkyOpanishath – 6.14.2]’ (One having AchAryan is the one who understands truth of existence (thathvam)), and such qualities, so having greatness that is celebrated by the knowledgeable ones, and who is identified as vEdhAnthigaL, that is nanjeeyar.

Now due to the greatness of being called ‘vEdhAnthi nanjeeyar’, bhattar divined his visit quite far and corrected him – he having such greatness.

parasara-bhattar bhattar with nanjIyar at his lotus feet

nanjeeyar thAm – such a highly valued person

bhattar nal aruLAl – Due to bhattar’s own mercy. For him bhattar’s mercy worked out directly and seen – for him to author a vyAkyAnam for thiruvAimozhi.

bhattar nal aruLAl – nallaruL – like saying ‘namperumAL’ (an adjective which highlights the greatness/proximity to heart?). There it was the mercy of Him, he who is mentioned in thiruvAimozhi; here it is the grace of who taught about thiruvAimozhi (bhattar). This grace is being better than His grace – that was reason for one thousand (pAsurams in thiruvAimozhi); this is reason for nine thousand (onbadhinAyirappadi). This is being nine for one {means being more merciful/kind}.

aruLAl enjAdha Arvamudan: Due to his (bhattar’s) grace, auspicious thing happened to him (nanjeeyar). Like said as ‘nalam aruLinan [thiruvAizmohi 1.1.1]’ (divined goodness). By such grace of him only he got unbounded love in this. enjal – contracting; (enjAdha is the opposite of it).

Arvamudan mARan maRaip poruLai Ayndhu uraiththadhu – Qualifying for the prabandham of one having ‘ArAdha kAdhal’ (never-satiating love), with love as said in ‘Arvam peruga [thiruvAimozhi 3.5.8]’ (overflowing love), and thinking through the meanings of thamizh vEdham thiruvAimozhi that is ‘mARan paNiththa thamizh maRai [upadhESa raththina mAlai – 9]’ (thamizh vEdham divined by nammAzhvAr), and to match its greatness what is the length/number of the vyAkyAnam done by him?

When asked so, He (maNavALa mAmunigaL) says,

EronbadhinAyiram – (beautiful nine thousand) Qualifying for the beautiful thamizh maRai (thiruvAimozhi). This (vyAkyAnam) having full of beauty is – due to smartness in connection of words, and dignity of meanings, it is being full of beauty.

He being ‘vEdhAnthi nanjeeyar’, he divined this matching the count (9,000) of SrIbAshyam which is vEdhAntha SAsthram.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 39

SrI:
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).

vyAkyAnam

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).

nanjeeyarnanjIyar

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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