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upadhESa raththina mAlai – 59

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

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pAsuram 59

seer vachana bhUdaNaththin semporuLaich chindhai thannAl
thERilumAm vAy koNdu cheppilumAm – AriyargAL
enthanakku nALum inidhAgA ninRadhu aiyO
unthamakku evvinbam uLadhAm                                                          59

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Word by word meaning

AriyargAL – Oh AchAryas!
thERilumAm – knowing/exploring
(sindhai thannAl) – in mind
sem – the beautiful
poruLai – auspicious meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram
seer – that is having greatness
cheppilumAm – or reciting
vAi koNdu – using the mouth,
nALum – it is always
inidhu AgA ninRadhu – being very sweet
enRanaku – for me;
aiyO! – alas! (in a happy way)
evvinbam uLadhAm – how sweet is it
unthamakku – for you!

vyAkyAnam

As he (maNavALa mAmunigaL) said in ‘SrI vachana bhUshaNamAm dheivak kuLigai peRROm, pArulagaip ponnulagAp pArkka vallOm [maNavALa mAmunigaL’s divine words on greatness of vachana bhUshaNam – yathIndhra pravaNa prabhAvam – page 72]’ (~ Got divine pill that is SrI vachana bhUshaNam, we can see this world as the other world),

by his extreme mercy advised others and corrected even sathkAra yOgyar (proper to prostrate in front of them and treat them well) and sahavAsa yOgyar (proper to mingle with them), and now he is addressing AchAryas who are sadhAnubhava yOgyar (proper to be discussing divine experiences with them, and be with them all the time) who without expecting anything in return had corrected many, he is enjoying with them the sweetness of SrI vachana bhUshaNam.

{These are three types of SrIvaishNavas explained in the text of vArththA mAlai, etc.).

Or, he is divining his addressing to those who heard him and reformed, as ‘AriyargAL’, with respect.

As divined in ‘Odha valla pirAkkaL nammai ALudaiyArgaL paNdE [thiruvAimozhi 9.1.11]’ (those who can learn this decad of thiruvAimozhi are swamis who got me as their servant long ago itself (paNdE (long ago itself) here implies that in some previous birth they would have started getting eligibility to learn this, and they are my master from that birth itself)), and ‘AriyargAL kURum [upadhEsa raththina mAlai – 37]’ (like how emperumAnAr addressed the AchAryas of later generations to teach to those who like to learn and follow), he divines his disciples and disciples’ disciples as ‘mathguru (my AchAryar)’, and ‘nam iRaiyavar’ (our lord);

mamunigal-srirangammaNavALa mAmunigaL with his prime disciples (ashtadhik gajangaL) at his lotus feet

seer vachana bhUdaNaththin sem poruLai – While it is deep and hard to understand for others, it is ‘semporuL’ direct and beautiful for him.

sem poruLaich chindhai thannAL thERilumAm vAi kONdu cheppilumAm – whether exploring in mind or reciting by mouth; there is no compulsion in this. Even if it is recited for some unspecific reason, it would be always sweet in new ways.

Since it is ‘sArArtha sanghraham [Sri vachana bhUshaNam thaniyan]’ (It is short form of essence of vEdham), it would be sweet for the mind that explores it.

Since it is ‘mahArasa vAkyajAtham [Sri vachana bhUshaNam thaniyan]’ (~very sweet for the words), so it would be sweet for reciting it.

He (maNavALa mAmunigaL) is stealing and enjoying this as said in ‘manaththAlum vAyAlum [thiruvAimozhi thaniyan](by mind and by mouth).

Only to those people in earlier pAsurams does he have to command saying ‘you learn it!, you say it!’. He had to say ‘kaRRu adhanukkAm nilaiyil nillum [upadhESa raththina mAlai – 56]’ (learn SrI vachana bhUshaNam and follow it), and ‘sindhai thannAl kallAdhadhu ennO kavarndhu [upadhESa raththina mAlai – 57] (wonder why you would not learn and follow SrI vachana bhUshaNam).

For him (mAmunigaL), unlike for them (previously mentioned persons), it is being paLLamadai (~ low lying area where water would easily flow to, and so it would be good for that area – for him this is being sweet to learn and recite).

AriyargAL enRanakku nALum inidhaAgA ninRadhaiyO – Like saying ‘senchoR kavigAL [thiruvAimozhi 10.7.1]’ (Oh the poets of sweet words!), he (maNavALa mAmunigaL) is saying – Oh AchAryas who are there for this sweet experience;

enthanakku nALum inidhAga ninRadhu – (enthanakku: for me) – unlike you all who are of high knowledge, for adiyEn who is having very little knowledge like said in ‘adiyEn siRiya gyAnaththan [thiruvAimozhi 1.5.7]’ (me having little knowledge);

(nALum inidhAga ninRadhu) – As said in ‘appozhudhaikku appozhudhu en ArAvamudhamE [thiruvAimozhi 2.5.4]’ (~ at all times every time You are the ever tasty nectar), the essence of nammAzhvAr’s nectar of words as said in ‘thoNdarkku amudhu [thiruvAimozhi 9.4.9]’ (nectar for devotees), is vachana bhUshaNam, and it is fresh/new everyday, and of unlimited sweetness;

As said in ‘vidhi vAykkinRu kAppAr Ar [thiruvAimozhi 5.1.1]’ (who is there to stop the grace of emperumAn that is coming to me), the pAsuram comes out of extreme happiness.

AriyargAL unthamakku evvinbam uLadhAm – Due to it being a great experience, how much happiness would you get, you who enjoy only that?

The happiness that is there (SrIvaikuNtam – which is described as having ultimate bliss), is experienced due to this for him right here;

Isn’t that ‘inbamigu viNNAdu [upadhESa raththina mAlai – 60]’ (SrIvaikuNtam a place full of happiness)?

unthamakku evvinbam uLadhAm – Like the quantum of happiness for my (small) level, would you not be having the quantum of happiness for your (esteemed) level?

Like said in ‘vaidhEhi ramasE kaSchith chithrakUtE mayA saha [SrI rAmAyaNAm – ayOdhyA kANdam 94.18]’ (Oh, seethA! Are you happy with me on this chithrakUta mountain, seeing various things that are sweet to your thoughts, words, and temperament?),

maNavALa mAmunigaL sees the disciples with liking, as said in ‘sishyanaik kaNdAL abhimatha vishayaththaik kaNdAR pOlE [SrI vachana bhUshaNam – 243] (Seeing a disciple is to be felt like seeing a desired object), and enjoying the sweetness of that experience of SrI vachana bhUshaNam with them, as well.

This SrI vachana bhUshaNam is like thiruvAimozhi’s ‘enganE sollinum inbam payakkum [thiruvAimozhi 7.9.11](~ in whichever way it is recited, it would create happiness in you);

By this, the divine experience due to unlimited excess of sweetness of SrI vachana bhUshaNam is spoken about.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 56

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

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pAsuram 56

uyya ninaivu udaiyeer ungaLukkuch cholluginREn
vaiya guru munnam vAy mozhindha – seyya kalaiyAm
vachana bhUdaNaththin Azh poruLai kaRRadhanukku
Am nilaiyil nillum aRindhu.                                                               56

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Word by word meaning

ninaivu udaiyeer – Oh those who are having the thought of
uyyaattaining true goal!
ungaLukkuch cholluginREn – I am telling this to you;
vaiya gurupiLLai lOkAchAryar
munnam – earlier
vAy mozhindha – divined
seyya – beautiful
kalai Am – sAsthram
vachana bhUdaNaththin – Sri vachana bhUshaNam;
kaRRu – learn (its)
Azh – deep/profound
poruLai – divine meanings, and
nilaiyil – act
Am – according
adhanukku – to what is learned;
nillum – you shall continue in it
aRindhu – with clarity.

vyAkyAnam

Seeing that there are very few of them as said in the previous pAsuramOroruvar uNdAgil aththanai kAN uLLamE’, he (maNavALa mAmunigaL) thinks that we shall correct everyone to become an authority in SrI vachana bhUshaNam, and using the agreeableness of amicable people itself as the help, he is divining his advice to them to make them earnest in its meanings.

uyya ninaivu udaiyeer – Oh those having in mind the wish to reach true goal! Like said in ‘manamudaiyeer [thiruvAimozhi 10.5.1]’ (Oh those having the mind (that wishes to reach kaNNan’s divine feet)), having the wealth of amicable mind, what more eligibility are you going to have to earn? When seeing the nature of Isvaran too, He is not expecting anything more than desire, as said in ‘anyanachEthchathi’ (not wishing for anything else) – that is how He is. For this rahasya prabandham which is the inner meaning of thirumanthram, for learning and doing, only faith is required, isn’t it?

So you having the amicability, ungaLukkuch cholluginREn (I am telling this to you) – I who am interested in your survival (to reach true goal), am telling you about this greatest meaning till your wish for it is fulfilled. Not starting and ending my talk. I would not avoid telling you until you are steadfast in this.

If asking – If so, what is that rahasyam that you are going to tell us – then –

vaiya guru munnam vAi mozhindha – Unlike pUrvAchAryars who would advice in privacy based on their looking at the importance of meanings, piLLai lOkAchAryar due to his overflowing kindness, for the future generation to reach true goal, at that time he divined this as outlet of his experience, as said in ‘mozhipattOdum [thiruvAimozhi 8.10.5]’ (~ after immersing in Your auspicious qualities, and due to that, my love is overflowing as words of this thiruvAimozhi).

pillailokacharya-goshtipiLLai lOkAchAryar’s divine assembly

seyya kalai Am vachana bhUdaNaththin Azh poruLai – For those who are conducive, it is having sincerity of showing its glory, such one being a SAsthram, such one is SrI vachana bhUshNam – its deep/profound meanings;

kaRRuIn the presence of AchAryas who are immersed in the sath sampradhAyam, learning what they teach,

and because of that,

adhanukkAm nilaiyil nillum aRindhu – stay according to what is learned from it, knowing its respectability. You would achieve the high true goal.

Azh poruLaik kaRRu adhanukkAm nilaiyil nillum – is – Learning from AchAryan about ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450] (AchAryan’s love towards us is the protection), and understanding its respectability, and staying in the state that is suitable for achieving that.

It is said as ‘kettirukkaiyAy irukkum [SrI vachana bhUshaNam – 443]’ (vadakkuth thiruveedhip piLLai has learned from AchAryan nampiLLai about the core meaning of SrI vachana bhUshaNam that is ‘AchArya abhimAnamE uththArakam’ – have heard about this many times from vadakkuth thiruveedhip piLLai), and as ‘kEttiruppAr’, isn’t it?

By this, it is established that survival / reaching true goal, is being in the state said in the meanings of Sri vachana bhUshaNam.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 54

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

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pAsuram 54

munnam kuravOr mozhindha vachanangaL
thannai migak koNdu kaRROr thammuyirkku – minnaNiyAch
chErach chamaiththavarE seer vachana bhUdaNamen(num)
pEr ikkalaikku ittAr pin.                                                                         54

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Word by word meaning

vachanangaL thannai – Those words
mozhindha – divined (by)
kuravOr – preceptors (pUrvAchAryas)
munnam – earlier,
koNdu – (piLLai lOkAchAryar) combined (those words)
miga – in special ways,
min – as a bright
aNiya – ornament
samaiththu – made
chEra – together
uyirkku – for AthmA of
kaRROr tham – those who learned and understood;
avarE – that piLLai lOkAchAryar himself
pin – later
ittAr – gave
pEr – a divine name
ikkalaikku – for this mahA sAsthram
en – as
seer – great
vachana bhUdaNam – SrI vachana bhUshaNam.

vyAkyAnam

He (maNavALa mAmunigaL) is divining how he (piLLai lOkAchAryar) named it himself who authored such distinguished rahasya prabandham – starting this prabandham with ‘munnam kuravOr’.

That is, previously those earlier to piLLai lOkAchAryar, the pUrvAchAryas who are our heads, had divined the dhivya sUkthis as advise for all the AthmAs – according to his accepted faith in them that he published his rahasya grantham and spread their words.

mozhindha vachanangaL – their divine words for everyone to know; (explanation for this being plural) – as they are many such persons (whom we have faith in), their divine words are also many in number.

vachanangaL thannai migak koNdu – As said in ‘dharmagyasamaya: pramANam | vEdhAscha [Apasthamba Suthram 1.1.1,2,3]’ (main reference (pramANam) is of the way of those who know dharma; vEdham is also a reference), even though there are other references, since those preceptors are fully involved in them, their dhivya sUkthis being the best manthras is what he (piLLai lOkAchAryar) took as main reference, and authored this grantham filled with their divine words.

Like how those constructing an ornament would first collect all the gems and then construct it, he too is constructing vachana bhUshaNam as he collected preceptors’ divine words that are full of meanings.

As said in ‘suvyAhruthAni mahathAm sukruthAni thathasthatha: | sanchinvan dhIra AsItha silAhAree silam yathA [bhAratham udhyOka parvam – 34.31]’ (~ he is like one who collects all good deeds said by noble elders) .

If asked, in this way for whom is he doing this using their words –

kaRROr tham uyirkku – to give honours to the learned. That is, in the presence of AchAryas who aim for our wellness, for the nature of those who learned everything that is to be learned from those AchAryas; it is to be said ‘nin thiruvettezhuththum kaRRu [periya thirumozhi – 8.10.3]’ (learned from understanding the meaning of thiruvashtAksharam (manthram of eight words), and ‘aRiyak kaRRu vallAr [thiruvAimozhi – 5.5.11]’ (those who learned with understanding of meanings).

min aNiyAAs an ornament that is having light that can brighten the true nature of such learned people.

uyirkku min aNiyA – Among those who make ornaments for the transient body, he made this ornament for the AthmA, isn’t it?

uyirukku min aNiyA – It is like a kausthubha for a kausthubha (celebrated jewel). It is being ‘vaikuNta priya kaNta bhUshaNa [SrI vachana bhUshaNam thaniyan].

min aNiyA chEra samaiththavarE – making it come together as a glittering jewel; making it come together to match the true nature of AthmA.

He who formed together with the sayings of the earlier AchAryas, is the one (who named that grantham).

samaikka is to mean – to make. That is how their clan’s words are, like in ‘Aranjamaikka’.

samaiththavarE seer vachana bhUdaNam ennum pEr ikkalaikku ittAr pin – That is, like how one who puts together an ornament would name it, he who authored the collection of their words as an ornament of words, that piLLai lOkAchAryar himself gave a best name to his prabandham, as SrI vachana bhUshaNam.

pin – After putting together the prabandham. After divining those rahasyams.

avarE pEr ittArLike said in ‘pithA purthrasya nAmakuryAth (Father should give name to his son), like how his father gave the best name for him, he who is like a mother who gave birth to this grantham too gave a very special name to it. Through this prabandham only his dynasty of knowledge is progressing without any break.

pillailokacharyar-nayanarTwo best names – piLLai lOkAchAryar, his brother azhagiya maNavALap perumAL nAyanAr

vachana bhUdaNam enn(um) pEr – jIyar himself divined his divining in the beginning of the vyAkyAnam for SrI vachana bhUshaNam as – ‘like how an ornament made of gems is called ornament of gems (rathna bhUshaNam), this being full of words of AchAryas and gives enlightenment to those who use it, this got the divine name of vachana bhUshaNam’.

vachana bhUdanam en(num) pEr ikkalaikku ittAr pin – For this splendid SAsthram, he gave a name that is splendid. Like how when an expert (mukam aRindhavan) puts together a pearl necklace, those who know its greatness would rejoice saying ‘wow the way this is looking!’, this rahasya prabandham is also attractive to his mind since it is having formation of divine words, as said in ‘vAngmaNisara graivEyabhUshAthmakam’ (being an ornament for the neck, made of words and gems).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 53

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pAsuram 53

anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum – unnil
thigazh vachana bhUdaNaththin seermai onRukkillai
pugazhalla ivvArththai mey ippOdhu.                                               53

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Word by word meaning

pugazh – Having greatness
anna – of such nature,
mudumbai – the chief of the city called mudumbai
aNNal – the most auspicious swami
ulagAsiriyan(piLLai) lOkAchAryar, (he)
seydha – divined, (out of his)
ini – sweet
aruLAl – grace, (many)
kalai – granthams / SAsthrams;
yAvaiyilum – among all of them,
unnil – if thought through,
seermai – the greatness of
thigazh – the shining
vachanabhUdanaththin – SrI vachana bhUshaNa mahA SAsthram
illai – is not present at all
onRukku – in other SAsthrams;
ippOdhu – now
ivvArththai – this statement that I say
pugazh alla – is not a flattery
mey – but it is sathyam (the truth) only.

vyAkyAnam

In the beginning of this prabandham, he (maNavALa mAmunigaL) had divined about ‘thAzhvAdhumil kuravar [upadhESa raththinamAlai – 3]’, and ‘avargaL uraiththavaigaL [upadhESa raththinamAlai – 3]’, and divined as explanation of that in the pAsuram ‘avargaL seydha viyAkkiyaigaL uLLadhellAm [upadhESa raththinamAlai – 34];

the remaining is talking about piLLai lOkAchAryar’s greatness, and the greatness of what he divined – that is, as said in ‘vakuLa bhUshaNa SAsthra sAram’, and ‘SAngAkhila dhravida samskritha rUpa vEdha sArArtha sangraham [SrIvachana bhUshanam thaniyan]’ (summary of meaning of essence of thamizh and samskritha vEdhams), SrIvachana bhUshaNam reflects the meanings of thiruvAimozhi and other aruLichcheyal (dhivya prabandhams), and it includes the meanings of these aruLichcheyal, and is divined by him (piLLai lOkAchAryar) who is of greatness of being an incarnation of emperumAn and so gives the idea that these are the opinions of emperumAn himself, is giving the meaning of dhvayam in the order of its words, is having the culmination as charama parva nishtai (subservience to AchAryan) so having that as its head, and because of that it is being incomparable;

so as he (maNavALa mAmunigaL) sets out to divine in many ways about the greatness of the aforementioned, in this pAsuram, he divines that – in this way who is known popularly in this world as (piLLai) lOkAchAryar, for the world to reach true goal, out of his kindness divined many rahasya prabandhams, out of which SrIvachana bhUshaNam is of greatness, with this pAsuram as ‘anna pugazh mudumbai aNNal ulagAsiriyan’.

As said in ‘thasya nAma mahadhyasa: [thaiththirIyam ambasya praSNam]’ (name of that is grand greatness), he who is having countless honour based on his divine name, being chief of the city named mudumbi, as said in ‘mudumbai iRaivan [SrIvachana bhUshaNam thaniyan]’, – is (piLLai) lOkAchAryar.

Or, can say as ‘mudumbai ulagAsiriyanAna aNNal’ (lOkAchAryar of mudumbai who is the most auspicious/generous person); mudumbai – name of his clan. Like saying ‘eeyuNNi mAdhavar [upadhEsa raththina mAlai – 48]’ in earlier pAsuram, saying him as mudumbai ulagAsiriyan here. Anything related to a noble person also would be of great value isn’t it?

ulagAsiriyan innaruLAl seydha kalai yAvaiyilum – It is by his grace without any reason as means, and without anyone requesting, that he divined all the (rahasya) prabandhams, isn’t it? It is due to him being ‘aNNal’ (most auspicious/generous person), that he was authoring these due to his sweet kindness, isn’t it?

piLLai_lOkAchAryarpiLLai lOkAchAryar

Since they (what he authored) are many, the pAsuram says yAvaiyilum.

unnil – if researched well and proved,

yAvaiyilumamong the eighteen rahasya prabandhams that he divined, not one of them is –

thigazh vachana bhUdanaththin seermai onRukku illai – of equal greatness compared to the most radiant SrIvachana bhUshaNam.

Though there are many of them, would there be any one of them that can equal the greatness of this which is complete in its message/meanings?

That is, more than the words of sages regarding jeeva/paramAthma SAsthrams, more than the aruLichcheyal (dhivya prabandhams) of AzhvArs who got unblemished knowledge (mayarvaRa mathinalam [thiruvAimozhi 1.1.1]), even more than the commentaries of aruLichcheyal by AchAryas who got the grace of AzhvArs, above the divine rahasya prabandhams that are like manthras which he (piLLai lOkAchAryar) authored by the grace of AchAryas

having significance of wonderful meanings compared to those others, and as said in ‘ithihAsa SrEshta [SrIvachana bhUshaNam – 5]’ etc., (talks about significance of SrI rAmAyaNam and mahA bhAratham), it shines light on meanings of such earlier ones and also related ones; it is having that greatness, so it is apt to say that SrI vachana bhUshaNam is being significant compared to others. Isn’t that why he divined it unparalleled?

Compared to Acharyas‘ dhivya sUkthis, his prabandhams are significant – because we are having to understand the meanings of those using his prabandhams only.

pugazhala ivvArththai – Like said in ‘pugazhvillai [thiruvAimozhi 8.4.9]’ (not a sugary praise (but true that everything is under your control)), praising this prabandham (SrI vachana bhUshaNam) is not just words of praise;

mey ippOdhu – Now these words that are showing proved about the greatness of the matter of this prabandham, are the truth only.

Since he is ‘poy ilAdha maNavALa mAmuni [maNavALa mAmunigaL vAzhi thirunAmam]’ (~ not having falsities), he is divining with oath that this is the truth as mey ippOdhu’, as part of his faith in these words.

vachana bhUdanaththin seermai onRukkillai – (none are having the greatness of SrI vachana bhUshaNam) – this is ‘mey’ (true) – Like saying ‘sathyam sathyam’ [vEdha vyAsa’s declaration] (It is truth and truth only that there is no scripture greater than the vEdhas and no god superior to kESavan (emperumAn))).

So it is shown that he (piLLai lOkAchAryar) authored many granthams, and that among them SrI vachana bhUshaNam is of unparalleled greatness.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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