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upadhESa raththina mAlai – 24

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

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andal

pAsuram – 24

anju kudikku oru santhathiyAy AzhvArgaL
tham seyalai vinji niRkum thanmaiyaLAi – pinjAip
pazhuththALai ANdALaip paththiyudan nALum
vazhuththAi manamE magizhndhu.                                                   24

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Word by word meaning

ANdALaisUdik koduththAL,
oru – (who incarnated as an) unparalleled
santhathiyAy – divine daughter
anju kudikku – of the lineage of AzhvArs who are afraid of the cruel world, and so do mangaLASasanam, (and who is)
vinji niRkum – being of special state than
AzhvArgaL thamAzhvArs
seyalai – ways of gyAna (true knowledge) bhakthi (devotion) vairAgyam (steadfastness in following the principles of SrIvaishNavam), etc., (and who is)
thanmaiyaLAi – having that nature,
pazhuththALai – being very mature
pinju Ay – when being very young,`
manamE – Oh the mind!
vazhuththAi – you shall worship
nALum – always
magizhndhu – happily
paththiyudan – with devotion.

vyAkyAnam

He (maNavALa mAmunigaL) is divining to his mind to worship ANdAL happily, ANdAL who has got more greatness compared to (other) AzhvArs, as in ‘anju kudikku oru santhathiyAy’.

That is, as said in ‘santhAna bheejam kuru pANdavAnAm’ (only son for the lineage of the pANdavas), like how parIkshith himself was the offspring for the five pANdavas,

ANdAL too, for the lineage of prapannas that is AzhvArs, is being the one child as a divine daughter. As she is part of the clan of having true knowledge, she is referred by them as ‘kula magaL kOthai’ (~ daughter of the lineage, gOdhA).

Or, being an unmatched offspring of the lineage of periyAzhvAr who at a much later time would do mangaLASAsanam by being afraid of some wonderful valor that emperumAn showed at a much earlier time. This is reflected in ‘bhagavath yajaSramasthAna rakshaNa bhayAkula vamsajAthAm [jIyar nAyanAr who is maNavALa mAmunigaL’s divine grandson in pUravAsaramam – his upadhEsa raththinamAlai slOkam -24 ?]’.

ANdAL too starting with ‘anRu ivvulagam ALandhAi adi pORRi’, performed mangaLASAsanam at present, for the glorious deeds of the past of emperumAn, isn’t it? Reason for her doing mangaLASAsanam is the lineage of her birth, isn’t it?

This lineage is identified as ‘anju(m) kudi’ (clan that is afraid (as shown above)), isn’t it?

AzhArgaL tham seyalai vinji niRkum thanmaiyaLAi – that is, while matching her father periyAzhvAr in doing manaLASAsanam, she is supreme compared to the ten AzhvArs in gyAnam (true knowledge), bhakthi (devotion), vairAgyam (steadfastness), etc.

Since she gets bhakthi as ‘family wealth’ (being in the lineage of AzhvArs), and in addition unlike the ten AzhvArs’ who have to pretend to be a woman in their various states of bhakthi, she can be herself (a female), and so she is having wonderful level of bhakthi compared to them.

That is, unlike AzhvArs who in their urge to get emperumAn had used means other than Him, like starting with things like doing nOnbu (vratham – austerity), taking madal (calling out emperumAn in public) etc., which would destroy ananyOpAyathvam of a devotee (not using anything other than Him as the means), ANdAL said towards kAma dhEvan (deity of love) – ‘pEsuvadhu onRu uNdu ingu emperumAn [nAchchiyAr thirumozhi – 1.8] (addressing kAma dhEvan: now there is something I need to convey to you, who is my swAmy/master (to bless me as one who gets to caress the lotus feet of krishNan)), and ‘unnaiyum umbiyaiyum thozhudhEn [nAchchiyAr thirumozhi 1.1]’ (addressing kAma dhEvan: worshiping you and your brother sAman (please make me do kainkaryam to thiruvEnkatamudaiyAn/SrInivAsa)), and ‘thozhudhu muppOdhumunnadi vaNangi [nAchchiyAr thirumozhi 1.9]’ (again addressing kAma dhEvan: three times a day I surrender to you completely and prostrate unto your feet ( and am expecting you to help me do kainkaryam to krishNan)), – and so she was thinking of kAma dhEvan himself as the main deity, thus crossing the other AzhvArs‘ limit of using other means for getting emperumAn!

pinjAyp pazhuththALai – That is, in the world when something ripens, as said in ‘palasya kAraNam pushpam’, it would have gone through the stages of flower, tender fruit, then unripe fruit, and after some days among these stages it becomes a ripe fruit, isn’t it? Unlike that, it is as if the tender fruit without becoming unripe fruit had become ripe fruit by itself, is how ANdAL’s ways are.

That is, instead of going through the stages of para bhakthi, para gyAnam, and parama bhakthi regarding devotion to emperumAn as said in ‘gyAnam kanindha nalam [rAmAnusa nURRanthAdhi – 66] (~ knowledge ripening ultimately to parama bhakthi), when she was too young when typically knowledge would not be pronounced, that she ripened to reach parama bhakthi. That is, the natural bhakthi was present in her at that itself.

Like when she was five years old when usually knowledge is not pronounced, she compiled thiruppAvai.

If asking whether what someone who is five years old say would be significant, there are examples like nammAzhvAr’s ‘mulaiyO muzhu muRRum pOndhila [thiruviruththam – 60] (too young that she is not even having enough of breast to distinguish from that of a boy (etc., but she still has bhakthi toward emperumAn, and talks about thiruvEnkatam, etc.,)), and more such examples.

And the knowledge of being devoted to devotees which the other AzhvArs got at a last stage, she got it in the beginning stage itself. That is, in the padhigam (decad) of ‘nedumARkadimai [thiruvAimozhi 8.10]’, it explained the greatness of them (devotees) as ‘nanimAk kalavi inbamE nALum vAykka nangatkE [thiruvAimozhi 8.10.7](wish to get always the togetherness with your devotees), and as ‘thamargaL thamargaL thamargaLAm sathirE vAikka nangatkE [thiruvAimozhi 8.10.9], (~ wish to get the opportunity to serve the devotees of devotees of devotees of you), that is the sweetness of the view of being together with emperumAn’s devotees was talked about (by nammAzhvAr) ;

also (thirumangai) AzhvAr divined in the padhikam (decad) of ‘kaN sOra vengkuruthi [periya thirumozhi 7.4] he said ‘tha(va)N sERai emperumAnukku adiyAr thammaik kaNdu enakku idhu kANeer en nenjum kaNNiNaiyum kaLikkumARE [periya thirumozhi 7.4.6]’ (see here how my mind and my eyes are ecstatic after seeing the devotees of sAranAthap perumAL at the beautiful thiruchchERai dhivya dhESam), and ‘thaN sERai emperumAn thALai nALum sindhippArkku en uLLam thEn Uri eppozhudhum thiththikkumE 1’ (Regarding the devotees who meditate on the divine feet of sAranAthap perumAL at the comfortable thiruchchERai, my mind produces nectar and it is very sweet for me),

Not taking that long (in to the prabandham to talk about the devotees), she did it in the beginning (of her prabandham) itself like in ‘pOdhuveer pOdhuminO [thiruppAvai – 1]’ (said towards other gOpikAs (devotees): Oh you who are interested in bathing (krishNa anubhavam) please join), and ‘ellArum pOndhArO [thiruppAvai – 15]’ (Have all the ones (devotees) who have to join (for going to krishNan) have come? (always including devotees for worshiping emperumAn)).

ANdALai – Like in this way she being very matured (ripened), and having the greatness of the aforementioned qualities;

paththiyudan nALum vazhuththAi manamE magizhndhu – Like how she is having unblemished bhakthi towards bhagavAn, you (mind) have that bhakthi towards ANdAL and do mangaLASAsanam in the form of praise (sthuthi) every day – ‘gOdhA thasyai nama idhamidham bhUyayEvAsthu bhUya: [thiruppAvai thaniyan]’ (~ ANdAL who is immersed in kaNNan, my similar reverence be placed toward ANdAL having such greatness, till eternity ), and also involve with affection in ‘mangaiyum pallANdu [thiruppallANdu – 1]’. It is as said in ‘uRREn ugandhu paNi seidhu [thiruvAimozhi 10.8.10]’ (reached your divine feet and be able to do kainkaryam).

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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  1. 4.5

upadhEsa raththina mAlai – 10

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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pAsuram 10

kArththigaiyil rOhiNi nAL kANmin inRu kAsiniyIr
vAyththa pugazhp pANar vandhu udhippAl – AththiyargaL
anbudanE thAn amalanAdhipirAn kaRRadhar pin
nangudanE koNdAdum nAL                                                               10

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Word by word meaning

pANarthiruppANAzhvAr
vayththa – having apt  (porundhiya)
pugazh – glory, (pugazh)
vandhu udhippAl – because of his coming here and incarnating,
AththiyargaL – those having Arththi (interest/love)
anbudanE – would, with love
kaRRu – learn and practice
amalanAdhipirAn – the prabandham amalanAdhipirAn,
adhaRkup pin – and after that
koNdAdum – would celebrate
nangudanE – well
nAL – that the day is
inRu – today;
kAsiniyIr – Oh those on this earth!
kANmin – notice that it is
kArththikaiyil – the month of kArththikai
rOhiNi – and star day of rOhiNi.

vyAkyAnam

Now, since after the star day of kArththikai it is rOhiNi, and since the month of this AzhvAr is also of kArththikai, for that sequence, and since the day of rOhiNi in kArththikai month is when thiruppANAzhvAr incarnated, it is loved by those who accept the vEdhas (Asthika) and is celebrated, says maNavALa mAmunigaL.

kArththikaiyil rOhiNi nAL kAnmin inRu kAsiniyeer He advised to his mind in the previous pAsuram, and in this again he is advising to the common man of the world (loukikar), with the wish in his mind that they (we) would be agreeable and go along with him.

rOhiNi nALis the star day that krishNan incarnated. This AzhvAr is having his mind attracted to that krishNan, “kOvalanAi veNNai uNda vAyan en uLLam kavarndhAnai [amalanAdhipirAn – 10]” (as a cowherd, ‘mouth person’ having the butter he ate;  one who stole my heart..). So, his star day also became that itself.

Not only that, thirukkOttiyUr nambi from whom the meanings of charama slOkam started to spread, also incarnated in rOhiNi star day in the month of vaikAsi (vaisAkha). As is said of him ‘uRiyil veNNaiyOdu iyaluNda oruvanaip pOl avadhariththAr’ (incarnated like one who along with butter from the sling, ate the iyal (prabandham?) as well), so (since all three are related to krishNan), this is of muppuri (all three auspicious events happening in similar fashion).

When is this triple special day?

inRu kANmin it is today, see this, you all!

Not some other day, like said in ‘ayam mAsa:’ (ayOdhyA kANtam 3-4), it is today!

He (maNavALa mAmunigaL) is having extreme love, that even though it (incarnation?) was in the past, he is saying it as present day.  Like one would show huge stash of money, he is showing it as if it is in the front, saying, see this (day)!

kAsiniyeer – showing it not for one or two persons, but like said in ‘yadhi kaschin mumukshu: syAth’ (if there is any mumukshu present..), due to his love, he is preaching to the whole country.

Would you not explain the reason for this day’s greatness?

He replies: vAyththa pugazhp pANar vandhu udhippAl (due to incarnation of thiruppANAzhvAr who is having apt glory) – vAyththa pugazh is – glory that matches the svarUpam (nature); that is, having the humbleness that is required to match being naturally subservient, is present in him as part of his birth (in fifth varNam), and so (emperumAn) making srI lOka sAranga muni carry AzhvAr by head as his vAhanam (vehicle/carrier), and accepted AzhvAr – having such glory.

It is said – ‘pAriyalum pugazh pAN perumAL [rAmAnusa nURRanthAdhi – 11]’ (~ his glory and auspicious quality have spread in the world, such thiruppANAzhvAr).

pANar vandhu udhippAl – Similar to what is said in ‘Ethath sAma gAyan nAsthE [thaiththiriya upanishath – bruguvalli – 10) (he is reciting/singing sAma vEdham) which is the action of mukthas (those in parama padham), here AzhvAr is doing the services with his pAN type songs to periya perumAL; and doing that is his identity.

thiruppANAzhvAr-uraiyUr-Nov-2015-BharathwajthiruppANAzhvAr at uRaiyUr during his yearly star day (thirunakshathram day)!

vandhu udhippAl (periya perumAL) is ‘aNdarkOn aNi arangan [amalanAdhipirAn – 10]’ (~ king of the mukthas, and is here the beautiful ranganAthan), so for singing about Him, one of them from there has incarnated here, so it seems;

So it is said ‘AththiyargaL koNdAdum nAL’ (day that is celebrated by those who believe/accept the vEdhas etc.) – those people are – like lOka sAranga mahAmuni, they cherish periya perumAL who is in the archA form (statue) and whose truth can be understood (pramEya bhUthar), and cherish the best in pramANam (reference) amalanAdhipirAn which is in beautiful/pure thamizh which was created because of knowing Him, which is the prabandham of thiruppANAzhvAr, be well versed in it, and respect thiruppANAzhvAr who remembers his humble status , avoid what is seen in him just on the outside, but be with limitless love towards the AzhvAr, be in this AzhvAr’s feet like said in ‘pAttinAl kaNdu vAzhum pANar thAL paravinOmE [amalanAdihpirAn thaniyan]’;

anbudanE thAn amalanAdhipirAn kaRRadhar pinAs said about thiruppANAzhvAr in ‘seeriya nAn maRaich chemporuL senthamizhAl aLiththa [rAmAnusa nURRanthAdhi – 11]’, he gave the essence of the four vEdhas in virtuous thamizh, that is praNavam (Om) having three letters (a, u, ma) by placing those as first letter of the first three pAsurams (amalanAdhipirAn, uvandha uLLaththanAi, mandhi pAi), and he sang about emperumAn who is talked about by that praNavam when standing under the vimAnam (roof of sanctum sanctorum) that stands for praNavam, and was immersed in Him singing about starting from His divine feet up to His divine head – thinking of all of these glories of AzhvAr, learn in proper way of letting AchAryan recite and repeat after him; after that –

nangudanE koNdAdum nAL – they would be trustful of such pramANams, be Asthikas, be motivated by its instructions, think about them as helpful for the well-being, and celebrate that day (of AzhvAr’s incarnation).

So maNavALa mAmunigaL says (to us) – you too be Asthika, and trust my words, and establish these in your mind.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

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