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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 – 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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upadhEsa raththina mAlai – 20

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

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pAsuram 20

uNdO thiruppallANdukku oppadhOr kalai thAn
uNdO periyAzhvArkku oppu uruvar – thaN thamizh nUl
seydhu aruLum AzhvArgaL thammil avar sey kalaiyil
paidhal nenjE nee uNarndhu pAr                                             20

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Word by word meaning

uNdO – Is there
oppadhu – an equal
Or kalai thAn – prabandham
thiruppallANdukku – for thiruppallANdu
uNdO – is there?
oppu oruvar – an equal person
periyAzhvArkku – for periyAzhvAr?
(Is there an equal)
AzhvArgaL thammil – among AzhvArs
seydhu aruLum – who divined
nUl – prabandhams
thaN thamizh – (in) sweet thamizh (eerath thamizh),
kalaiyil – and among the prabandhams
avar – (that) those AzhvArs
sey – divined,
paidhal nenjE – Oh childish mind!
nee – you
uNarndhu pAr – try to know.

vyAkyAnam

Further more, he (maNavALa mAmunigaL) is divining about the greatness of this AzhvAr and also his prabandham due to there being no equal for them, starting with ‘uNdO thiruppallANdukku’.

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupmaNavALa mAmunigaL – thiruvaheendhrapuram

For this prabandham which is focused only on doing mangaLASasanam, is there an equal in other dhivya prabandhams that are focused on experiencing emperumAn and be immersed in that?

Difference is that ‘pallANdum paramAthmanaich chUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (would be around emperumAn for ever and do mangaLASasanam to Him),

(as compared to the following where it is about one’s experiencing of and immersed in the matter of emperumAn only)

AyiraththuL ivaiyum Or paththum vallAr URRin kaN nuN maNal pOl urugA niRpar neerAyE [thiruvAimozhi 6.8.11]’ (Like the fine sand near a spring, their mind (who learn this) would melt (for emperumAn)), and in

onbadhOdu onRukkum mUvulagum urugumE [thiruvAimozhi 9.5.11]’ (Those in all the three world would melt),

– is how the difference of this prabandham (thiruppallANdu) is compared to these other prabandhams.

uNdO periyAzhvArkku oppu oruvar – Can he (periyAzhvAr) who sustains himself by doing mangaLASAsanam to emperumAn’s beauty etc., be equaled by other AzhvArs who are (only) immersed in such beauty, etc., of emperumAn?

Starting from ‘adiyOmOdum [thiruppallANdu – 2]’ (we and you shall live forever), through ‘pAncha chanyamum pallANdE [thiruppallANdu -2] (including the disc and the conch shall live forever), such is the state of this Azhvar, and can he be equaled by the other AzhvArs who say ‘adiyEn innam thaLarvEnO [thiruvAimozhi – 6.9.3]’ (even though I am having your relationship would I still be here and suffer (due to separation from you)),

chinthai kalangith thirumAl enRu azhaippan [thiruvAimozhi 9.8.10]” ((Thinking whether I would be able to reach and live with you) with my worried mind I would call your divine name out (thirumAl)), and “chakkaraththu aNNalE enRu thAzhndha(u) kaNNeer thathumba [thiruvAimozhi 4.7.10]” (Saying that you mesmerized me by showing your disc and conch, would drop tears due to not getting your experience now), etc., where they get immersed in every which way they related to emperumAn) – so he (nammAzhvAr (of thiruvAimozhi)) cannot equal this periyAzhvAr isn’t it? This is applicable for other AzhvArs as well.

thaN thamizh nUl seydhu aruLum AzhvArgaL thammil uNdO periyAzhvArkku oppu oruvar – The other AzhvArs through the grace of sarvEsvaran had divined their prabandhams in sweet thamizh, can they equal periyAzhvAr who by nature cannot sustain himself without doing mangaLASAsanam to emperuman?

avar sei kalaiyil thiruppallANdukkum oppadhu Or kalai thAn uNdO – As they wished by His grace their sustenance and growth (of experience with emperumAn), can they equal periyAzhvAr who wishes well for the growth of emperumAn?

kalai -> dhrAvida prabandhams; their prabandhams are in thamizh that talk about brahmam.

Among these, about the greatness of this AzhvAr’s prabandham

paidhal nenjE nee uNarndhu pAr – (Oh the childish mind you try to know whether those are equal to this prabandham) – Get out of your dumbness and using your true nature of having wisdom analyze the difference in greatness of this.

Since in the aspect of getting‘ ‘mayarvaRa mathinalam’ [thiruvAimozhi 1.1.1] (unblemished knowledge) and divining dhivya prabandhams based on that is same among all of the AzhvArs, Oh the ignorant mind which thinks that due to this the other AzhvArs and prabandhams are equal to periyAzhvAr and his prabandham!

At least now, since you have the ability to understand the huge difference between these, think properly and analyze it. Then only you can understand their huge difference.

– – – – – –

English Translation: raghurAm SrInivAsa dhAsan

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