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upadhESa raththina mAlai – 58

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

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pAsuram 58

sachchampiradhAyam thAm udaiyOr kEttakkAl
mechchum viyAkkiyai(gal) [thAn] uNdAgil – nachchi
adhikariyum neer vachana bhUdaNaththukku aRRa
madhi udaiyeer maththiyaththarAy.                                        58

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Word by word meaning

uNdAgil – If available
viyAkkiyai thAn – that is, the vyAkyAnams (for SrI vachana bhUshaNam) such that
sachchampiradhAyam thAm udaiyOr – those involved in sath samprathAyam
kEttakkAl – would listen/learn
mechchum – and they all would consider it as good, (then)
madhi udaiyeer – Oh intelligent ones! that is
aRRa – dedicated
vachana bhUdaNaththukku – to SrI vachana bhUshaNam,
neer – you
nachchi – like it (such vyAkyAnam)
adhikariyum – and learn it
maththiyaththarAi – while being neutral (to know pramANams).

vyAkyAnam

Those who were advised by him (maNavALa mAmunigaL) as addressed by ‘uyya ninaivu udaiyeer’ in earlier pAsuram, as this advise was fruitful, if they asked, your highness have said for many times ‘vachana bhUdaNaththin Azh poruLaik kaRRu’, and ‘vachana bhUdaNaththin vAn poruLaik kallAdhadhu ennO’, in positive and negative ways; what is the means by which we could learn its meanings? then he responds that if those with earnest interest in sath sampradhAyam would create / appreciate wonderful vyAkyAnams, then learn that and understand through that.

Or, he is saying also as – if a vyAkyAnam for SrI vachana bhUshaNam is available with or without anyone asking for it (apEkshA nirapEkshamAga), then learn that through research and use it.

sachchampirdhAyam thAm udaiyOr kEttakkAl – That is, as said in ‘Odhi Odhuviththu AdhiyAy varum [periya thirumozhi 3.5.6]’ (for time immemorial they have been reciting and teaching), ones having involvement in continuing sath sampradhAyam, like him as said in ‘vAkyAnalangkruthivAkyAnAm vyAkyAthAram [uththara dhinacharya – 2]’ (he who describes the sentences in SrI vachana bhUshaNam),

and as said in ‘vAkyasangathi vAkyArtha thAthparyANi yathA Srutham | vyAkurvannEva pUrvEshAm varththamAna: padhE padhE svamanIshikayA naiva kalpayan kinchidhapyayam| gupthAn sarvAn guruthvEna gUd(h)AnarthAnadhIdhisath [yathIndhra pravaNa prabhAvam page – 129]’ (Relationship of sentences, meanings of them, and abstracts … he learned them),

if they heard, that is those who have learned vyAkyAnam of vachana bhUshaNam very well, and who listen to it regularly at AchAryan’s sannidhi (presence/assembly); if you heard; that is you who have known the meanings of sampradhAyam very well;

mechchum viyAkkiyai thAn uNdAgil – Like all the well learned ones who heard seethA charitham that is SrI rAmAyaNam were fondly saying ‘ahO geethasya mahAthmyam/mAdhuryam [SrI rAmAyaNam – bAla kANdam 4.16] (the melody and the meaningful verses, wow! superb!),

and like those said in ‘kEttu ArAr vAnavargaL [thiruvAimozhi 10.6.11]’ (~nithyasUris would listen to the prabandham from mukthAthmAs going from here, and cannot quench their thirst for it), as they would fondly listen to thiruvAimozhi which is ‘sevikku iniya senchol [thiruvAimozhi 10.6.11]’ (beautiful words that are like nectar to the ears),

in the same way,

if those who nurture the sath sampradhAyam, hear such vyAkyAnam of SrI vachana bhUshaNam, and then say ‘wow there is such a vyAkyAnam’ – if there is such vyAkyAnam

In other words, mechchum viyAkkiyai thAn – a vyAkyAnam for it that is respected by those who are respected;

vachana bhUdanaththukku aRRa madhi udaiyeer – you the knowledgeable ones who are dedicated to SrI vachana bhUshaNam;

It is said ‘vachObhUshA vyAkyAruchira varayOgIndhra rachihA vachObhis sarvEshAm varanigamasArais subahuLA | ga(m)bIrA vAkyArthairapi phalitha sathsangathigaNai: prasannA vE svArtham prakatayathu thasyaiva krupayA [varavaramuni kAvyam]’ (The beautiful vyAkyAnam for SrI vachana bhUshaNam with the divine words of maNavALa mAmunigaL, which is of best instructions of vEdham, and which is having complete and deep meanings of sentences – for me who has come here, I pray that he shows us its meanings out of his kindness);

Agil – By the ‘yathi’ sabdham (‘if’), it shows that it is hard to find such vyAkyAnam.

If you get what is very difficult to get, then,

nachchi adhikariyum neer – You who are having the wish to reach goal as experts of SrI vachana bhUshaNam, learn such vyAkyAnam with interest. It has become such that now he does not have to say ‘kallAdhadhu ennO kavarndhu [upadhEsa raththina mAlai – 57] (why are they not learning with interest).

vachana bhUdanaththukkaRRa – the vykAyanams of vachana bhUshaNam that you could appreciate;

madhi udaiyeer maththiyaththarAi – when learning with interest, you who are having the mind which is an instrument that can discern, be neutral and research it, learn such that it completes your learning.

By this, is establishes that one should accept only those vyAkyAnams that are nurtured by AchAryas who are with sath sampradhAyam.

sachchampiradhAyam kEttakkAl mechchum viyAkkiyai thAn – They are like those who learned from nAlUrAchchAn piLLai, starting from thiruvAimozhi eedu, and the meanings of its essence in SrI vachana bhUshaNam – they are thirunArAyaNapuraththil Ay, thiruvAimozhi AchAryar, nallapa nAyan who is Ayi’s disciple.

As said in ‘mARil mudumbai ulagAriyan vachanak kalanum, mARan karuththin maNavALan vArththaiyum vallirukkaich cheerumpadi thiruththAzhvaraith thAdhan therindhenakkuth thERumpadi uraiththAn thiruththALgaL en chenniyadhE’ (~ He who learned and explained me for me to progress, who learned vachana bhUshaNam of the unsubstitutable mudumbai ulagAriyan (piLLai lOkAchAryar), and the words of Azhagiya maNavALp perumAL nAyanAr about the inner thoughts of nammAzhvAr (AchArya hrudhayam) – I bow my head to the divine feet of such thiruththAzhvarai thAdhan,

and in ‘AchAryahrudham samgya nibandhanasya vyAkhyAmakArshIth [varavaramuni champu]’ (Authored a vyAkyAnam for AchArya hrudhayam).

thirunarayanapuraththu_ay_jananyacharyarthirunAyAryanapuraththu Ay jananyAchAryar

It is Ayi who authored first vyAkyAnam for the dhivya prabandhams of SrI vachana bhUshaNam and AchArya hrudhayam; following him only the other vyAkyAnams were authored. It is well known that, like them, in the sannidhi of nAlUrAchchAn piLLai, he learned the meanings of thiruvAimozhi eedu and other dhivya prabandhams, and SrI vAchana bhUshaNam and such rahasya granthams.

It is also well known that he (Ay) authored a vyAkyAnam for SrI vachana bhUshaNam.

It is said ‘athishtitha chathurkrAmAchArya dhEvapathErgurO shArthairlEbhirE yEna sarvE sadhdhrAvidAgamA: [varavaramuni champu]’, about nAlUr piLLai’s teaching of the meanings.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 55

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

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pAsuram 55

Ar vachana bhUdaNaththin Azh poruL ellAm aRivAr
Ar adhu sonnEril anuttippAr – Ororuvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhu anRO adhu.                                                              55

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Word by word meaning

uLLamE – Oh the mind!
aRivAr – those who know and keep
Azh poruL ellAm – all majestic distinguished meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram,
Ar – who are there?
anuttippAr – Those who put it in practice
nEril – in its steps (kramam)
adhu – that SrI vachana bhUshaNam
sol – says,
Ar – who are there?
Or oruvar – Those who understand its meaning and follow it in actions too, there may be one or two somewhere;
uNdAgil – if present
aththanai kAN – then that much only is there;
adhu – understanding its meanings and following it
aNdAdhadhu anRo – is not reachable,
ellArkkum – for everyone
isn’t it?

vyAkyAnam

In the previous pAsuram he (maNavALa mAmunigaL) divined about its greatness such that it got the divine name of vachana bhUshaNam. In this, he divines to his mind about those who understand about its meanings, and about those who follow that in actions mentioned in that grantham.

Ar vachana bhUshaNaththin Azh poruL ellAm aRivAr – Who would know all the deep meanings of SrI vachana bhUshaNam diving deep inside it? Even for those having any amount of big knowledge, trying on their own effort is hard for entering or going through it, isn’t it?

First, it is rare that one would know the difference between this and other granthams, and learn this. If on the one side they did do this, understanding its meanings would be rare.

Even if they understood with great difficulty a little bit of apparent meanings, those knowing its deeper meanings would be hard to find isn’t it?

Azh poruL – Like said in ‘malaigaLum mA maNiyum malar mEl mangaiyum sankamum thanguginRa alai kadal [periya thirumozhi 2.8.5]’ (Ocean having in it the mountains, best kauthubha gems, pirAtti (thAyAr), and conch), the place where gem is formed is such that it is the ocean that would be having small items like gems, pearls in it; only the experts would dive into it and fetch them; for others it would be hard to go even approach the sea-shore;

in the same way, this which is ‘vachana bhUshaNa vArirASi’,  is also having the deep meaning of ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’ (love/care of AchAryan towards the Sishya is the only means for us to attain the ultimate goal of eternal kainkaryam to bhagavAn).

This too can be known only if AchAryan would teach about it, as said in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (starting to advice you the deep meaning (that SrIman nArAyaNan is the supreme)); as said in ‘vAkya sangathirithyAdhi Srutham vinA mahathAmapyasakyAni [yathIndhra pravaNa prabhAvam page-129]’ (If sentences, union/congruence of them, meanings are not heard/learned, it would be difficult to explain even for learned ones), this is hard it is to learn.

Even there too (at SrIvaikuNtam), periya pirAttiAr, as said in ‘sezhunkadal amudhinil piRandha [periya thirumozhi 2.7.1]’ (incarnated during churning ocean for nectar), would be of use (for purushakAram).

Here too, in SrI vachana bhUshaNam, starting from ‘purushakAra vaibhavam’ till ‘AchAryAbhimAnam’, even though all the meanings told in the six prakaraNams (sections) are deep, they are secondary to the last prakaraNam (section) that talks about charamOpAyam (last means – servitude to AchAryan) , isn’t it?

That is why it is starting from ‘thirumAmagaL than seer aruL ERRamum’, and divines as end meaning – ‘manniya inbamum mAgathiyum guruvennu nilai peRum inporuL thannaiyum [Sri vachana bhUshaNam thaniyan – 16]’.

This part of the grantham is a central gem like a main stone on a priceless ornament.

In the vyAkyAnam for ‘AchAryAbhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’, jIyar divined ‘iththanaiyum aruLichcheygaiyaip paRRa adhishtikkaiyittuk koNdu vandhadhu. keezh adangalum mEl adangalum idhin nishtaiyai sthApikkiRadhu’ (~ It has been building up to divine this (deep) meaning here; earlier and later sections are presented for establishing this).

That is why this is the deep meaning.

In the same way he (aruLALap perumAL emperumAnAr) divined a pAsuram starting from ‘vEdhamoru nAngin uL podhindha meyp poruL’ (the true meaning present inside the four vEdhams), and ending with ‘theedhil saraNAgathy thandha than iRaivan thALE araN Agum ennum adhu [gyAna sAram – 31]’ (is ….. that the divine feet of AchAryan is our protection).

Or, starting from ‘pERu tharuvikkumavaL than perumai ‘ and divining as ‘nal guruvin vaNamiyOdellAm vachana bhUdaNamadhil thERida namakku aruL [SrI vachana bhUshaNam thaniyan] ’, out of the meanings said in six prakaraNams (sections), sentient needs to understand the most important meaning for reaching the goal, as he (maNavALa mAmunigaL) is saying that everything should be researched and understood.

It goes with the previous explanation of Azh poruL ellAm to say – when defining self it should be understood as a disciple with the mentioned qualities; when understanding about AchAryan, it should be understood as one who is a shadpadhan as shown in the six prakaraNams (sections). So, one should learn all the deep meanings.

Even though the meanings are felt by the greatness of just the words in this grantham, it is rare to see those who reach true goal by having true faith in this, compared to those who create improper meanings, and get surrounded by harm (anarththam), as said in ‘sarvArthAn viparIthamcha [srI bhagavath gIthA – 18.32]’ (understanding in opposite wrong ways about sidhdham and sAdhyam).

This goes with what is said in ‘AmARu aRivudaiyAr Avadhu aridhu anRE [periya thiruvanthAdhi – 37]’ (It is rare to become one having the true/required knowledge, isn’t it?). So, he (maNavALa mAmunigaL) is saying ‘aRivAr Ar’.

Now it is talking about rarity of those who follow it in action (after knowing its meanings).

Ar adhu sol nEril anuttippAr – When it is hard to find those who know it, does it not go without saying that is harder to find those who follow what was learned?

anuttAnam – is – staying in the state of what it teaches, as said in ‘kaRRu adhanukkAm nilaiyil nillum aRindhu [upadhEsa raththina mAlai – 56]’. That is, having the state of AchArya abhimAnam (loving/loved by AchAryan), as said in ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ got the state of madhurakavi AzhvAr (~ being subservient to AchAryan getting his love and loving him)). In this, all the meanings are present in short, isn’t it?

adhu sol nEril anuttippAr Ar – Instead of following the wrong understandings of its meanings, who are there that follow properly according to true meanings of it? It is hard to have those who would obediently follow the ways of vachana bhUshaNam, isn’t it?

Even if there are those who would learn and follow other sAsthrams, those who would follow according to this SAsthram (SrI vachana bhUshaNam) is rare, isn’t it?

He who divined it himself divined its way as ‘Unam aRa Achariththu irukkum nALenai ninaindhu’ that is, divining the ways to follow with unblemished actions according to the meanings of this parama rahasyam (~ greatest secret), and due to that always be thinking about AchAryan.

{vyAkyAthA (commentator) of this prabandham, piLLai lOkam jIyar divines}:

He who understands its deep meanings, and follows it in practice in the way it has said, is the one who got without fail, the grace of (piLLai) ulagAriyAn; having such greatness of knowing and following them, is our periya jIyar that is our maNavALa mAmunigaL only here, isn’t it?

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupororuvar – maNavALa mAmunigaL – thiruvayindhirapuram

Now, as a question to his (maNavALa mAmunigaL’s) divine mind, as: is it not possible to find more such people in this big world which is suitable for many such things, he answers:

Or oruvar uNdAgil aththanai kAN uLLamE – For knowing and following this, like a rare medicine, if there may be one or two mahAthmAs (greatest ones), then that would be it.

Or oruvar – prathivAdhi bhayankaram aNNan, and who learned along with him in pAta sAlai (traditional school) that is ‘senthamizh sEr’ pattar pirAn jIyar – his staunch disciple who knows nothing else, is azhagiya maNavALa jIyar, who is subservient to him, isn’t it? As said in ‘aNNanai eNNil maRRoruvarai eNNAdhu en aNiviralE’, aNNa who is SrIvaishNava dhAsar respected madhurakavi dhAsan aNNa – if a few like them are there, that is all there is.

As said in ‘sa mahAthmA sudhurlabha: [srI bhagavath gIthA – 7.19]’ (such great person is very rare), and ‘sudhurlabhA bhAgavathA hi lOkE‘ (It is hard to find bhAgavathas in the world anywhere), and ‘thathrApi dhurlabham manyE vaikuNtapriyadharsanam [bhAgavatham 11.2.26]’ (I think it is rare to see one who is fond of SrI vaikuNtam),

it is hard to find those that follow emperumAn, isn’t it.  Given that, it is much harder even, to find those who follow AchAryan, isn’t it?

For being subservient to emperumAn we can see a kingdom that was always saying ‘rAmA rAma’, as said in ‘rAmO rAmO rAma ithi [SrI rAmAyaNam – yudhdha kAndam – 131.37]’. But, for being subservient to AchAryan, there is just one that is bharathan’s brother SathrugnAzhvAn only, isn’t it?

As said in ‘uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE, avargaLaich chiriththiruppAr oruvar uNdiRE [SrI vachana bhUshaNam 408/9]’ (~ there are ten (AzhvArs) who would speak lovingly when emperumAn gives them His dharSan, and they would be angry/upset when that does not happen; whereas madhurakavi AzhvAr who is always getting the grace of his AchAryan (such are AchAryas) nammAzhvAr, would be laughing at those other AzhvArs; and there is only one such;) ,

and as said in ‘vaduga nambi, AzhvAnaiyum ANdAnaiyum iru kaRaiyar enbar [SrI vachana bhUshaNam – 411]’ (~ vaduga nambi who is focused only on emperumAnAr would call as trying to be in two places at once, about kUraththAzhvAn and mudhaliyANdAn who have devotion towards emperumAn also),

so in this way, as said in ‘guru bhakthOththamOththama’ [devotes of a guru are excellent of the excellent), having those with wealth of being excellent of the excellent as devotees of guru are one or two people only, isn’t it?

uNdAgil – Implies that getting one or few is rare. If what cannot be found is found, that is all it would be.

uLLamE – Oh mind which is decorated with (the ornament that is) SrI vachana bhUshaNam! You are the one who understands the deep meanings in it, and follows it in action based on what it says, isn’t it? (as commentary given by piLLai lOkam jIyar)

If asking – Why? Would it not happen except for one or few?

Then –

ellArkkum aNdAdhadhu anRo adhu – If there are SrI vaishNavas, it is being hard to learn its majestic meanings by one’s own knowledge and the practicing of what it says is being hard to do in action as well. aNdAdhadhu -> not containable; because of that also it is hard to do (aSaktham). For anyone it is rare to follow as said, isn’t it.

adhu – shows that it is hard to get to its deeper meanings, and inability to follow its instructions.

It is said, ‘lOkAchAryakruthE lO(ha)kahithE vachanabhUshaNE | thathvArthadharsinO lOkE thannishtAscha sudhurlabhA: || jagadhAchAryarachithE SrImadhvachanabhUshaNE | thathvagyAnancha thannishtAm dhEhi nAtha! yathIndhra mE [SrI vachana bhUshaNam thaniyan](Those who are dedicated to the principles of vachana bhUshaNam of (piLLai) lOkAchAryar are rare in the world. Oh yathIndhrA! You please grant me the knowledge of truth (thathva gyAnam), and ability to follow it in action (anushtAnam), as given in vachana bhUshaNam divined by (piLLai) lOkAchAryar).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 47

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pAsuram 47

nanjeeyar seydha viyakkiyaigaL nAliraNdukku
enjAmai yAvaikkum illaiyE – tham seerAl
vaiya kuruvin thambi mannu maNavALamuni
seyyumavai thAmum sila.                                         47

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Word by word meaning

nanjeeyar
seidha – divined
viyAkkiyaigaL – vyAkyAnams (commentary / meanings)
nAliraNdukku – for a few only,
illai – not
enjAmai – without skipping anything,
yAvaikkum – (not) for all dhivya prabandhams.
thambiDivine younger brother
vaiya kuruvin – of piLLailOkAcharyar
mannum – who is well established
maNavALamuniazhagiya maNavALap perumAL nainAchAryar (nAyanAr), {subsequently in the vyAkyAnam, there is mention of this being both nAyanAr and  vAdhikEsari azhagiya maNavALa jIyar }
tham seeral – by his auspicious qualities
seyyumavai thAmum – the vyAkyAnams he/they authored
sila – are for some dhivya prabandhams only.

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, in this, AchAryas like nanjeeyar also divined the authoring of vyakyAnams for a few dhivya prabandhams, saying ‘nanjeeyar seydha viyAkkiyaigaL nAliraNdukku’.

That is, unlike periyavAchchAn piLLai doing vyAkyAnam for all the dhivya prabandhams, earlier  nanjeeyar mercifully authored vyAkyAnams for a few dhivya prabandhams only.

nanjeeyarnanjeeyar

nAliraNdukku – is not exact numbers but it is just a word. That is, it indicates that it is ‘a few’. He divined later in this pAsuram as ‘sila’ (a few) which means the same here.

What is seen as his authoring of vyAkyAnam, are available for thiruppAvai and kaNNinuN chiruththAmbu only. If any more are there (found), consider that as well.

enjAmai yAvaikkum illaiyE – That is, it is Not the case that he authored vyAkyAnams for dhivya prabandhams without anything skipped. ‘enjAmai’ is (not having shortcoming, not getting destroyed) like said in ‘enjAmal vaiththadakki [periya thirumozhi 2.10.1]’ (without getting them destroyed He kept everything in his stomach).  ‘illaiyE’ -> the ‘E’ shows certainty (thERRam).

tham seerAl vaiya kuruvin thambi – When it comes to aruLichcheyal (dhivya prabandhams), compared to all the other AchAryas, (azhagiya maNavALap perumAL nAyanAr) having deep focus, by his wisdom and other auspicious qualities, like said in ‘kAththa kuNavALar [upadhEsa raththinamAlai – 39]’ (AchAryas of auspicious qualities who saved thiruvAimozhi ), it is by his greatness that he too divined vyAkyAnams for a few prabandhams.

As said in ‘mannu padhinmar maRaip poruLil mARan seer, thunnu madhurakavi soRporuLum anna nadaiththingaL mukavalliyurai semporuLum then mudumbai, engaL maNavALarkkiRai [?]’ (?), is how his focus is.

pillailokacharyar-nayanarpiLLai lOkAchAryar and his divine younger brother nAyanAr

vaiya kuruvin thambi – Reason for all this greatness is – being born after piLLai lOkAchAryar. That is, the much celebrated piLLai lOkAcharyar’s divine younger brother is azhagiya maNavALap perumAL nayanAr (nAyanAr); him having the relation that creates nobleness. Like saying king’s son, for him too the identity is ‘jagathguruvarAnuja’ [AchArya hrudhayam thaniyan]’ (piLLai lOkAcharyar’s younger brother). Similar to ones like ‘thambiyudan dhasarathyAnAnum [yathIndhra pravaNa prabhAvam – 25]’.

mannu maNavALamuni – being well established in the meanings, who is popularly known as ‘vAdhikEsari azhagiya maNavALa jIyar’.

vadhi-kesari-azhagiya-manavala-jiyar

In this way both of them (nAyanAr and vAdhi kEsari jIyar) – seyyumavai thAmum sila – have done vyAkyAnams for a few prabandhams. By ‘thAmum’ it connects with the few prabandhams mentioned earlier (by nanjeeyar).

It is seen that nainar (azhagiya maNavALap perumAL nAyanAr) has divined vyAkyAnams for thiruppAvai and kaNNinuN chiruththAmbu, and jIyar (vAdhikEsari azhagiya maNavALa jIyar) has divined svApadhEa vyAkyAnam (inner meanings) for thiruviruththam. If there are any further more, they can be considered as well.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 45

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

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pAsuram 45

anbOdu azhagiya maNavALach cheeyar
pinbOrum kaRRu aRindhu pEsugaikkA – tham periya
pOdhamudan mARan maRaiyin poruL uraiththadhu
Edhamil panneerAyiram.                                                           45

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Word by word meaning

anbOdu – With love
azhagiya maNavALach cheeyarvAdhikEsari azhagiya maNavALa jIyar
pinbOrum – his later generations also
kaRRu aRindhu – to learn and know
pEsugaikkA – and explain,
tham – with his
periya – great
pOdhamudan – knowledge
uraiththadhu – divined his saying of
mARan maRaiyn poruL – meaning of thiruvAimozhi of nammAzhvAr;
Edham il –  it is non-blemished
panneerAyiram – panneerAyirappadi (12,000).

vyAkyAnam

He (maNavALa mAmunigaL) divines, now, vAdhikEsari azhagiya maNavALa jIyar, by his wonderful knowledge, gave meanings of thiruvAimozhi which is panneerAyiram (12,000 padi).

anbOdu azhagiya maNavALach cheeyarHe divined it out of overflowing love towards thiruvAimozhi.

This is like said in ‘bhAshyabhakthirachUchudhath [SrIbAshyam sruthaprakAsikA thaniyan – 10]’ (devotion towards SrIbAshyam flowed into its vivaraNam (explanation)).

Or, anbOdu azhagiya maNavALach cheeyar – It can also be said that he divined it out of love towards all sentient beings. This is as said in ‘neRiyuLLi uraiththa kaNakkaRu nalaththanan [thiruvAimozhi 1.3.5]’ ((emperumAn) who has unlimited auspicious qualities, analysed the path of vEdham and spoke mercifully).

vadhi-kesari-azhagiya-manavala-jiyarazhagiya maNavALa jIyar

pinbOrum kaRRaRindhu pEsugaikkA – Later generations also would need to explain using this. To help in that, (he divined such that) future generations can also learn from this and are able to explain to others. Even though there are four other vyAkyAnams (for thiruvAimozhi), for surety of meanings of words, this would be the most useful one for explaining it.

tham periya podhamudan – With his eminent knowledge which helped give meanings of thiruvAimozhi.

mARan maRaiyin poruL uraiththadhu – Having the greatness of incarnation from AzhvAr’s divine lips, the meaning of such thiruvAimozhi which is dhrAvida (thamizh) vEdham.

uraiththadhu – as text (urai), divined a vyAkyAnam reflecting that.

Edhamil panneerAyiram – Edhamil – not having any blemishes; for such thiruvAimozhi, such vyAkyAnam of panneerAyiram (12,000) is divined. That is, it is following the divine mind of AzhvAr.

This is being double the size of piLLAn’s vyAkyanam, but going back with half the size of periyavAchchAn piLLai’s vyAkyAnam. So this is being not too small and not too long.

If there is any pramANam (reference) that matches this count, then this should be considered as divined according that pramANam’s count.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 36

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

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pAsuram 36

theruLuRRa AzhvArgaL seermai aRivArAr
aruLichcheyalai aRivArAr – aruL peRRa
nAthamuni mudhalAm nam thEsikarai allAl
pEthai manamE uNdO pEsu.                                           36

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Word by word meaning

aRivAr Ar – Who knows
seermai – the greatness of
AzhvArgaLAzhvArs
theruL uRRa – who have divine knowledge?
aRivAr Ar – Who knows
aruLichcheyalai – the greatness of dhivya prabandhams that they divined?
allAl – – Except
nam – our
thEsikaraiAchAryas
nAthamuni mudhalAm – starting from SrIman nAthamunigAL
aruL peRRa – who got the divine grace of AzhvArs,
pEthai manamE – Oh the ignorant mind
pEsu – you think through and say, (whether)
uNdO – whether there can be anyone else (who know the greatness of AzhvArs and AchAryas).

vyAkyAnam

In the previous pAsuram as he divined that those who do not know the greatness of distinguished pramANams (dhivya prabandhams), and its authors (AzhvArs) are to be given up, it is established that only those who know the greatness of these are the only ones to be regarded.

So when asked – who are those that are to be regarded, he (maNavALa mAmunigaL) replied – is there anybody else – it is our nAthamunigAL and other AchAryas.

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691aruL peRRa nAthamunigaL with aruL mARan (nammAzhvar) – (dhEvap)perumAL kOyil

Ones in the previous pAsuram and the ones in this pAsuram are like those who abuse and praise respectively.

theruL uRRa AzhvArgaL seermai aRivAr Ar – Since they are same in getting divined the unblemished knowledge (mayarvaRa mathi nalam (thiruvAimozhi 1.1.1)), being ‘theruL uRRa AzhvArgaL’ (AzhvArs having divine knowledge) is being their identity.

Nature of AzhvArs

– As said in ‘gyAnAnandha mayasthvAthmASEshOhi paramAthmana: [SrImath bhAgavatham]’ (AthmA is of knowledge and bliss (gyAnAnandham) and servant of paramAthmA),

– by His grace got the state as said in ‘uNarvum uyirum udambum maRRu ulappinavum pazhudhEyAm [thiruvAimozi 8.8.3]’ (knowledge that captures information, life, and body)

– have understood the apex of truth (thathva yAthAthmyam) as said in ‘uNarvenum perum padham therindhu [periya thirumozhi 1.1.1]’ (took a step in to the big state that is gyAnam (knowledge)), and ‘meymmaiyai miga uNarndhu [thirumAlai – 37]’ (got knowledge of Athma svarUpam as is), and ‘thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu [mudhal thiruvanthAdhi – 67]’ (the gyAnam (knowledge) would only surrender to the husband of – thAyAr who was born in the beautiful lotus flower), and ‘uNarndha mey gyAniyar [rAmAnusa nURRanthAdhi – 60]’ (the assembly (gOshti) of learned gyAnis of truth), and ‘gyAninas thathvadharSina: [SrI bhagavath gIthA – 4.34]’ (gyAnis who saw in their mind the svarUpam of AthmA),

– and due to that being saviour (thArakar) for Isvaran, and being the best of gyAnis (learned ones), as said in ‘gyAnIthvAthmaiva mE matham [SrI bhagavath gIthA – 7.18]’ (In case of gyAni he is the life itself of me), and ‘aRivAr uyir AnAi [thiruvAimozhi – 6.9.8]’ (Oh You having gyAnis as your AthmA!),

– while others are after artha (objects/wealth), kAma (desires), and having ignorance/in the dark, and live around like mad/drunk, these (AzhvArs) do not have any trace of darkness (in mind) as said in ‘maruL il … vaN satakOpan [thiruvAimozhi 2.10.11]’, and by that strength search for the bright mOksham, and get to SrIvaikuNtam. In AzhvArs’ case aren’t they full of knowledge about the five things that one should know (artha panchakam).

theruL uRRa – is – being rooted in that (the aforementioned).

In this way they are being like ‘nAttArOdu iyalvu ozhindhu nAraNanai nANNi [thiruvAimozhi 10.6.2](gave up interaction with the people and got SrIman nArAyaNan).

seermai – is – Compared to those who have got the knowledge of AthmA, AzhvArs are better like the difference between an atom and a mountain (parvatha paramANuvOttai vAsi), and having the greatness of having distinguished birth/life, activities (vruththam), and knowledge.

That is, the greatness explained in ‘AzhvArgaL ERRam [updhESa raththina mAlai – 34]’.

seermai – greatness/glory.

In the vyAkyAnam of ‘thirumanthraththinudaiya seermaikkup pOrumpadi [mumkshuppadi – 3]’, it was divined as ‘gauravam’ (dignity).

nAyanar (azhagiya maNavALap perumAL nAyanAr) also divined ‘idhukku mUlam … patta pOdhu ezhu pOdhu aRiyAdhirundha prabhAvam [AchArya hrudhayam – 93](describes about the greatness of AzhvAr).

AzhvArs’ greatness is as said in ‘viNNuLArilum seeriyar [thiruviruththam – 79]’ ((those who are always worshipping emperumAn) are greater than those in the other worlds), and ‘pErALan pErOdhum periyOr [periya thirumozhi 7.4.4]’ (mahAthmAs who recite the divine names of the One having greatness) , and ‘mikka seerth thoNdar [periya thirumozhi 11.1.9]’ (SrIvaishNavas who are ananyaprayOjanars (not expecting any other benefit from him)).

Or, considering the phrase ‘theruLuRRa AzhvArgaL seermai’ as being theruLuRRa is their seermai (being given divine knowledge is their greatness).

He (maNavALa mAmunigaL) is saying that except those whom he is going to list, who would know the greatness of the aforementioned.

AzhvArgaL seermai aRivAr Ar – Are those who do not by habit distinguish between dhEham (body / prakruthi) and AthmA, going to go to the level of those who have understood the glory of their (AzhvArs’) divine knowledge, in order to know their (AzhvArs’) greatness?

aRivAr Ar – Or are the unfavorable (prathikUlar) who think that dhEham is Athma, going to be able to know the greatness of AzhvArs who are favourable (anukUlar).

So, he is saying ‘aRivArAr’ sounding like it is rare (to find who know the greatness).

Furthermore, who would know the greatness of the prabandhams that are authored by the AzhvArs which convey the meaning of prapaththi?

aruLichcheyalai aRivAr Ar – Who would understand the greatness of its meanings and welcome and inculcate their divine verses that are dhivya prabandhams?

The word ‘seermai’ (greatness) is to be applied to this phrase also from previous phrase – it was divined as ‘AzhvArgaL ERRam aruLich cheyal ERRam [upadhESa raththina mAlai – 34]only isn’t it (thus greatness is applicable to both). When understanding the greatness of prabandham phrases like ‘theruL koLLach chonna Or Ayiraththu [thiruvAimozhi 2.10.11]’ (~ among the one thousand pAsurams said with divine knowledge), and such, it would imply that AzhvArs have been graced, isn’t it?

Would those who attend to pleasuring words based on their svAthanthriyam (feeling independent from emperumAn), celebrate the dhivya prabandhams of limitless enjoyment by understanding that the prabandhams are part of gaining their svarUpam (true nature)?

The limitless enjoyment is as said like in ‘pAlOdu amudhu enRa Ayiram [thiruvAimozhi 8.6.11]’ (~ among the one thousand pAsurams that are enjoyable like the mix of milk and food), and ‘thoNdarkku amudhu [thiruvAimozhi 9.9.10]’ ((said this thiruvAimozhi) as nectar for devotees) , and ‘sencholAl eduththa dheiva nanmAlai [periya thirumozhi 1.1.10]’ (divine garland made of beautiful words).

It is part of gaining svarUpam is as said like in ‘paththarAgak kUdum payilumin [thiruvAimozhi 3.6.11]’ (can become devotees so practice (this decad of thiruvAimozhi)), and ‘uriya thoNdar Akkum [thiruvAimozhi 6.9.11]’ ((those who learn this decad) it would make them ananyArha SEshabhUthar (subservient to Him only)).

In these, maNavALa mAmunigaL understands the meaning of AzhvArs, and explain to us.

Furthermore, he is saying those who understand its greatness are; (of dhivya prabandhams) :

aruL peRRa nAthamuni mudhalA(m) nam thEsikarai allAlThey are – starting from nAthamuni who got the grace of ‘aruL mARan’, they are in the seat of AchAryan, and enriching the dhivya prabandhams with their passion – they are: the AchAryas shown in ‘nAtham pankajanEthradhEvAdhipAth [bhagavath vishayam thaniyans](nAthamunigaL uyyakkOndAr … dhEvarAjar (nAlUrAchchAn piLLai)).

((up to) nam dhEsikar) – His (maNavALa mAmunigaL’s) dhEsikar (AchAryan) is thirumalai AzhvAr (thiruvAimozhip piLLai), as said in ‘dhEvap perumAL kaik koNdaruLum thirumalai AzhvAr’ (thirumalai AzhvAr who is graced by dhEvap perumAL).

He (maNavALa mAmunigaL) is saying ‘nam’ dhEsikar due to his state of devotion (towards his AchAryan / AchAryas).

srivaishna-guruparamparai

aruL peRRa nAthamuni – aruL – grace; nAthamunigaL got the grace of AzhvAr (nammAzhvAr), as well as the grace of mannanAr (emperumAn at kAttumannAr kOyil where he performed kainkaryam).

Only those who are the targets of grace of bhagavath and bhAgavathas would understand the greatness of AzhvArs and the greatness of dhivya prabandhams and live, isn’t it? Is it possible for others to understand?

pEdhai manamE uNdO pEsu – Oh young mind! Is there anyone other than these able ones? Try to say and see if possible. There is no such meaning. So, he says no one occurs to the mind. By this, it says that what cannot be known with own efforts, would be known without any effort for those who are graced (by emperumAn and His devotees).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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