Tag Archives: azhvargal

upadhESa raththina mAlai – 35

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

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pAsuram 35

AzhvArgaLaiyum aruLichcheyalgaLaiyum
thAzhvA ninaippavargaL thAm naragil – veezhvArgaL
enRu ninaiththu nenjE eppozhudum nee avar pAl
chenRu aNugak kUsith thiri.                                                           35

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Word by word meaning

nenjE – Oh the mind!
nee – you
enRu ninaiththu – think that
ninaippavargaL thAm – those who consider
AzhvArgaLaiyum – the ten AzhvArs and
aruLichcheyalgaLaiyum – the dhivya prabandhams that they divined
thAzhvA – as lowly,
veezhvArgaL – would definitely fall
naragil – in hell,
thiri – (and so) spend your life (move around)
kUsi – feeling ashamed
eppozhudhum – at all times
chenRu – to go
aNuga – and reach
avar pAl – such people.

vyAkyAnam

Earlier, as he (maNavALa mAmunigaL) divined ‘AzhvArgaL ERRam aruLichcheyal ERRam thAzhvu AdhuminRi avai thAm vaLarththOr [upadhESa raththina mAlai – 34], instead of being one who enriches them and their dhivyaprabandhams, they are not only not doing that, due to their lowly mind they insult, and so will fall. So they are to be given up, he says to his mind, starting with AzhvArgaLaiyum aruLichcheyalgaLaiyum’.

mamunigal-vanamamalai-closeupmaNavALa mAmunigaLvAnamAmalai

AzhvArgaL – they are – ‘nimagnarai uyarththath thAzha [AchArya hrudhayam – 84] (extend themselves to uplift the downtrodden (regarding SrIvaishNavam));

they incarnated in all types of births as said in ‘uyir aLippAn enninRa yOniyumAyp piRandhAi [thiruviruththam – 1]’ (You (emperumAn) incarnated as different births (to protect all beings)). Same is said in ‘yOginassarvyOnishu [guruparamparA prabhAvam part 166]’ (yOgis are born in glorious ways, in all yOnis (classes)). It was divined ‘kulam thAngu sAdhigaL nAlilum [thiruvAimozhi 3.7.9](~ in all the four classes of births).

aruLichcheyal – they are – due to the divine desire (sankalpam) of emperumAn, for everyone to reach goal, in easy thamizh language that is easy for everyone like ‘sAikaragam’ (a vessel with a pout?) , as said in ‘paNNiya thamizh mAlai [thiruvAimozhi 2.7.13]’ (~garland made of thamizh poetry), it is the dhivya prabandhams that incarnated through AzhvArs, and they explain about sarvEsvaran – who is simple to approach for everyone in the form of archai (statue) in all dhivya dhEsams, having unlimited innumerable auspicious qualities, and can be followed by all sentient,

and the dhivya prabandhams can be said as ‘sen thamizh vEdham’, that is, dhrAvida vEdha and its parts, that are called dhivya prabandhams.

Thinking of them as lowly (thAzhvA ninaippavar) is –

being not clear about the (aforementioned) greatness, and being mean by thinking that it is lowly based on the type of birth or type of language, that is they are like ‘mAnasair anthyajAthithAm [manu smruthi 12.9]’ (born in lowest birth due to offences committed by mind).

dhravida bhAshA nirUpaNasamam inbamAriyil ArAichchiyum [AchArya hrudhayam – 75] is how they were divined as equivalent blemishes (of such people).

If they are thinking about it (lowly) in your mind and not saying out such that others know their thoughts, then still, as said in ‘unnaich chindhaiyinAl igazhndha [thiruvAimozhi 2.6.6]’ ((hiraNyan) who insulted you in his mind), it would end up being a big evil.

ninaippavargaL thAm – with mind that is suitable for kindness (irakkam), the ones who have the audacity to use such mind to earn punishment for being unkind – such people would –

naragil veezhvArgaL enRu (fall in hell); think that – since such people are the target of what is said in ‘na kshamAmi [varAha purANam] (would not tolerate (those who insult my devotees)), so they would be subject to ‘kshipAmi [SrI bhagavath gIthA – 16.19]’ ((I will) push them (into asura births)), and will fall into the types of hell like rauravam.

nenjE eppozhudum – Oh mind which is having significant devotion towards AzhvArs and dhivya prabandhams that they divined!

At all times –

nee avar pAl chenRu aNugak kUsith thiri – You who is happy knowing about the greatness of our lords, be afraid to go and reach those who create disaster for themselves by offending those who find the way for you to get true life (ujjeevanam).

Since it is a disaster to befriend those who destroy svarUpam (true nature), be afraid to approach them and connect with them.

You have been with those who enrich your svarUpam (true nature), understand the nature of these other people and stay away from them thinking that their friendship is unbearable.

If asking how to know them – as said in ‘thathAhi viparIthA thE budhdhir AchAra varjithA [SrI rAmAyaNam sundhara kANdam 21.10]’ (because your mental attitude (aRivu) is without virtue and is upside down (not in a good state)), by their bad AchAram recognize their bad mind, and if you see them be afraid like when seeing a serpent, fire, etc. These would lead to destruction of our body; those people would lead to destruction of our svarUpam (true nature).

By this it is clear that – like saying ‘AnukUlyasya sangkalpa: [SrI vishNu purANam – 1.14.3]’ (vowing to be a good person), it is also required to say ‘prAthikUlyasya varjana [SrI vishNu purANam – 1.14.3 / ahirbudhya samhithai 37.28 ?]’ (avoid those that are adverse (to that vow)).

It was divined (by maNavALa mAmunigaL) –  ‘vyAkkiyaigaL uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu [upadhESa raththina mAlai – 34], isn’t it? { that is, this helps us reach the aforementioned goodness ?}

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 34

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

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pAsuram 34

AzhvArgaL ERRam aruLichcheyal ERRam
thAzhvAdhum inRi avai thAm vaLarththOr – Ezh pArum
uyya avargaL sey(dha) vyAkkiyaigaL uLLadhellAm
vaiyam aRiyap pagarvOm vAyndhu                                                   34

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Word by word meaning

ERRam – Greatness of
AzhvArgaLAzhvArs,
ERRam – (and) greatness of
aruLichcheyaldhivya prabandhams they divined,
vaLarththOrpUrvAchAryas (preceptors) who nurtured
avai thAm – them to be
inRi – without
Adhu – any
thAzhvu – shortcomings,
avargaL – (and what) those pUrvAchAryas (preceptors)
sey(dha) – divined
vyAkkiyaigaL – as vyAkyAnams (books of commentaries/meanings)
Ezh pArum – for all the seven worlds
uyya – to get the true goal,
pagarvOm – I shall say about
uLLadhu ellAm – all of them
vAyndhu – in appropriate ways (porundhumpadi)
vaiyam – for the people of the earth
aRiya – to learn about.

vyAkyAnam

Earlier he (maNavALa mAmunigaL) had stood divining elaborately about the order of incarnation of AzhvArs, etc., as he mentioned in ‘AzhvArgaL vAzhi aruLichcheyal vAzhi [upadhEsa raththina mAlai – 3], and ‘anthamizhAl naR kalaigaL Ayndhu uraiththa AzhvArgaL [upadhEsa raththina mAlai – 5].

Going forward, as he divined in the other part of that pAsuram as ‘thAzhvAdhum il kuravar thAm vAzhi, Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi [upadhEsa raththina mAlai – 3], he is now elaborately discussing about that part (of pAsuram 3). That is, he is saying that he shall announce about the greatness of texts of meanings of aruLichcheyal (dhivya prabandhams) which the preceptors (AchAryas) provided us for the world to reach the true goal (uyvukkAga), starting it with ‘AzhvArgaL ERRam’.

ERRam (greatness) for them is – unlike those like rishis who gained knowledge with their own efforts,

they (AzhwArs) have the greatness of getting ‘mayarvaRa mathi nalam [thiruvAimozhi 1.1.1]’ (unblemished knowledge), due to causeless mercy of emperumAn, and

instead of thinking ‘let me get the goal (mOksham) when ever it happens later’ and so having a sight in worldly affairs, they were considering as life support, nourishment, and enjoyment all as emperumAn only,

(as they sang in various prabandhams like) ‘ellAm kaNNan [thiruvAimozhi 6.7.1]’ (~ everything is kaNNan (for me)), and ‘yAvaiyum thirumAl thirunAmangaLE kUvi [thiruvAimozhi 6.7.3] (drawing all enjoyments from calling the divine names of emperumAn), and ‘uNdaRiyAL uRakkam pENAL [thirunedunthANdakam  – 12]’ (not knowing eating, not interested in sleep),  and ‘pandhOdu kazhaL maruvAL [periya thirumozhi 5.5.9]’ (~ won’t play with her play things), and so on,

and so would not sustain themselves if separated from Him even for half a second, and having the mindset like they said in ‘mAkavaikuntham kANpadharku en manam Ekam eNNum [thiruvAimozhi 9.3.7]’ (My mind would only be thinking about seeing the bright SrIvaikuNtam), and ‘vAnulagam theLindhE enRu eidhuvan [periya thirumozhi 6.3.8]’ (When would the distress of this samsAram (life in material world) be cleared and would reach SrIvaikuNtam), and to get that goal, they have got parama bhakthi. Isn’t this their greatness compared to others?

aruLichcheyal ERRam – greatness of dhivya prabandhams is – as said in ‘aruL koNdu Ayiram in thamizh pAdinAn [kaNNinuN chiruth thAmbu – 8] (With great mercy sang 1000 pAsurams in thiruvAimozhi), it incarnated by the grace of emperumAn who gave divine vision, and as pushed by devotion as said in ‘avAvil anthAdhi [thiruvAimozhi 10.10.11]’ (this anthAdhi prabandham that was born due to parama bhakthi), and focused only on talking about emperumAn, having distinguished greatness, being enjoyable, imparting knowledge, imparting all the knowledge that needs to be gained, being reason for emperumAn’s love, being able to release from material world, able to give the benefits quickly. Isn’t this the greatness of these compared to other texts.

Now, thAzhvAdhum inRi avai thAm vaLarththOr(AchAryas) do without any mistakes and enrich existing good of such distinguished AzhvArs and their distinguished dhivya prabandhams.

srivaishna-guruparamparaiAchAryas (perceptors)

That is, greatness of the author (vakthru vailakshaNyam), greatness of the prabandham (prabandha vailakshaNyam), and the matter conveyed in them (prathipAdhya vailakshaNyam) are enriched (by the AchAryas) with more details and relationships, etc., while thinking only about emperumAn. Since they are ‘thAzhvAdhum il kuravar [upadhEsa raththina mAlai – 3] (AchAryas with no blemishes/shortcomings), so they enriched these also without any shortcomings. ‘vaLarththOr’ shows that a significant number of them were involved in this.

Now, the ones who enriched them did so through the vyAkyAnams (commentary text), so he (maNavALa mAmunigaL) continues to divine about that, as:

Ezh pArum uyya avargaL sey(dha) vyAkkiyaigaL uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu – by this, ‘Ezh pArum uyya’ is – as said in ‘ivaRRAl uyyalAm [thiruvAimozhi 8.1.11]’ (can reach true goal by these ten pAsurams), and ‘ulaguyya umbargaLum kEttu uyya [iyal sARRu]’ (for those in this world and the other worlds to know and reach true goal), they (the vyAkyAnams of AchAryas) are such that those in all the worlds can listen to the words that are sweet to the ears (that is, ‘sevikkiniya senchol 1’, as the root reference is  aruLichchyal (dhivya prabandhams).

They (AchAryas) are of the nature of following that (aruLichcheyal) exactly, and doing it (vyAkyAnam) without expecting fame, profit, etc., and they are focused on the noble benefit that everyone should reach true goal by getting the rich meanings, and as said by him (maNavALa mAmunigaL) earlier ‘Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi seyya maRai thannudanE sErndhu [updhEsa raththina mAlai – 3]’ (for all the seven worlds to reach the true goal, long live what AzhvArs sang, and along with it the vEdhas), based on faith they follow the pronouncements of vEdhas when conveying the meanings (of prabandhams), (those vyAkyAnams are) best reference (pramANam) and due to that it can be followed by all the worlds, and be the reason for everyone to reach the true goal.

nampillai-goshti1nampiLLai’s kAlakshEpa gOshti  (group of discourse) at kOvil (SrIrangam)

avargaL sey(dha) vyAkkiyaigaL uLLadhellAm – As they are many, their vyAkyAnams are also in that way. He (maNavALa mAmunigaL) divines in detail in further pAsurams that such and such are those vyAkyAnams.

uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu – That is – as said in ‘agal gyAlaththavar aRiya neRi ellAm eduththu uraiththa [thiruvAimozhi 4.8.6]’ (for the ignorant people of the wide world to know He divined the essence of all the means (to reach Him)) ,

(maNavALa mAmunigaL, upon) seeing the misfortune of the (ignorant) people, thinking that their interest might be piqued about one (vyAkyAnam) or the other, he divines his vow that he would inform about all the meanings for all the sentient for them to reach true goal. This is how his fruitful vow is.

srisailesa-thanian-mamunigal-eedu-goshtimaNavALa mAmunigaL’s eedu kAlakshEpa gOshti (discourse of thiruvAimozhi vyAkyAnam)

Or, by saying that so and so divined vyAkyAnam for such and such prabandham, he divines for the sampradhAyam to be without any shortcomings, and so for people to reach true goal.

pagarvOm vAyndhuhe divines about their vyAkyAnams not based on cursory knowledge, but with the mind immersed in its meanings (vAyndhu).

This is how the mindset of significant love of maNavALa mAmunigaL is, as he himself said in ‘paNdu pala Ariyarum … piRarkkuk kAdhaludan kaRpiththu [Arththi prabandham 28]’ (what the preceptors divined earlier… taught others with love).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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  1. 6.11

upadhEsa raththina mAlai – 7

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pAsuram 7

maRRuLLa AzhvArgaLukku munnE vandhu udhiththu
naRRamizhAl nUl seidhu nAttai uyththa – peRRimaiyOr
enRu mudhal AzhvArgaL ennum peyar ivarkku
ninRadhu ulagaththE nighazhndhu                                      7

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Word by word meaning

munnE – Before
maRRuLLa AzhvArgaLukku – the other seven AzhvArs,
vandhu – (the first three AzhvArs) came to the earth
udhiththu – and incarnated,
nal – (and in) good
thamizhAl – language thamizh
seidhu – (they) divined (aruLich cheydhu)
nUl – the dhivya prabandhams – mudhal thiruvanthAdhi, iraNdAm thiruvanthAdhi, and mUnRAm thiruvanthAdhi
nAttai uyththa – and made the people in the world reach the true goal (ujjIvikkumpadi);
peRRimaiyOr enRu – due to their having such greatness
ivarkku – these three AzhvArs
nigazhndhu – are referred to with the
peyar – divine name of
mudhalAzhvArgaL ennum – mudhal AzhvArgaL (first/foremost AzhvArs)
ninRadhu – which got well established
ulagaththu – in the world.

vyAkyAnam

He is divining the reason for them getting the name of mudhalAzhvArgal, by starting with ‘maRRuLLa AzhvAgaL’.

Out of the ten AzhvArs, these three mudhalAzhvArs incarnated before the other seven AzhvArs.

The first three AzhvArs are supreme like the praNavam (Om). They incarnated between the end of dhvApara yuga and beginning of kali yuga {several years pass between two yugams }. To indicate that too they are called as mudhalAzhvArgaL.

mudhal_azhwarsmudhalAzhvArs

thirumazhisaip pirAn also incarnated during similar times, and the rest of the AzhvArs incarnated during kali yuga, starting from the beginning of the yuga.

Now,

naRRamizhAl nuL seidhu  is, in the best language that is thamizh, very distinguished from other prabandhams, is their creation of dhivya prabandhams that is thamizh vEdham. They are thiruvanthAdhis of, ‘vaiyam thagaLi [mudhal thiruvanthAdhi]’, ‘anbE thagaLi [iraNdAm thiruvanthAdhi]’, and ‘thiruk kaNdEN [mUnRAm thiruvanthAdhi]’ .

The prabandhams and their thamizh are of the nature that can be celebrated as said in ‘senchoR kavaigAL [thiruvAimozhi 10.7.1]’, and ‘senthamizh pAduvAr [periya thirumozhi 2.8.2]’, and ‘inkavi pAdum parama kavigaLAl [thiruvAimozhi 7.9.6]’.

They themselves valued it saying ‘perum thamizhan nallEn peridhu [iraNdAm thiruvanthAdhi – 74]’.

Their greatness is such that they would celebrate their and others’ prabandhams about the thamizh and its formation.

With such greatness through their prabandhams, they removed the darkness (ignorance) in this world, and made people reach the true goal – due to such greatness they together got the name of ‘mudhalAzhvArgaL’ (first/foremost AzhvArs), as referred to by the world.

peRRimai : perumai – greatness/nobleness. Due to this, it shows their pre-eminence as said in ‘janmanA vidhyAcha’ (by birth and by education/knowledge).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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