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upadhESa raththina mAlai – 66

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

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pAsuram 66

pinbazhagarAm perumAL seeyar perunthivaththil
anbadhuvum aRRu mikka AsaiyinAl – nampiLLaikku
Ana adimaigaL sey annilaiyai nannenjE
UnamaRa eppozhudhum Or.                                             66

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Word by word meaning

pinbazhagarAm perumAL seeyar – Disciple by the name pinbazhagiya perumAL jeeyar
aRRu – not having
anbadhuvum – any interest
perunthivaththil – in the big paramapadham (SrI vaikuNtam); (instead he got)
mikka AsaiyinAl – distinguished love
nampiLLaikku – for his AchAryan nampiLLai, and
sey – perfomed
Ana – appropriate
adimaigaL – kainkaryams (services) to him;
nannenjE – Oh the good mind!
Or – know and keep (in mind),
annilaiyai – that state
UnamaRa – without fail,
eppozhudhum – at all times.

vyAkyAnam

Your highness said ‘Arkkum annEr niRkai aridhAm [upadhEsa raththina mAlai – 65]’.

Asking his own mind whether there is not anyone for this, he (maNavALa mAmunigaL) says there IS one and so wants to show that and says to his mind to nurture this, starting the pAsuram with pinbazhagarAm perumAL seeyar’.

In the previous pAsuram he detailed about protection of svarUpam (AthmA’s nature), and protection of divine body (of AchAryan), in that he keeps for later, the part of AchAryan protecting the AthmA, and considers what is his favorite, that is about protecting AchAryan’s divine body, and shows rarity of disciple’s identity of that, as pinbazhagarAm perumAL seeyar’.

He is – a very dear disciple of his AchAryan lOkAchAryar that is nampiLLai, heard all the meanings from his AchAryan and as heard, he is interested only in the AchAryan as said in ‘ellAm vaguththa idamE [SrI vachana bhUshaNam – 453] (place of learning, etc., are all what is set for the disciple – that is, the divine feet of AchAryan), and without separating from him for even a second, and involved in doing services to him, such pinbazhagiyarAm perumAL seeyar.

Such disciple is complete in being so;

perunthivaththil anbu adhuvum aRRu – Not having interest in going to the ultimate abode (Sri vaikuNtam) that is described as ‘periya vAn [thiruvAimozhi – 6.10.11]’ (paramAkASam that is paramapadham (SrI vaikuNtam)), and as ‘emmA veedu [thiruvAimozhi – 2.9.1]’ (most distinguished mOksham (to Sri vaikuNtam)), not having interest in such a place of limitless comfort;

that is, not having any interest in the place which is longed by everyone as said in ‘mAka vaikuntham kANbathaRku en manam Ega eNNum [thiruvAimozhi 9.3.7]’ (~ my mind is longing to see the big SrI vaikuNtam), and in ‘vAn ulagam theLindhE enRu eydhuvadhu [periya thirumozhi – 6.3.8]’ (when would I be able to reform and reach SrI vaikuNtam?);

he (pinbazhagiya perumAL jeeyar) would say ‘kuRuvEr parambina thirumukha maNdalaththil sEvaiyaiyum , suRRich chuzhaRRip parimARugiRa kainkaryaththaiyum vittu adiyEnukkup paramapadhaththukkup pOga ichchai irundhadhillaiyiRE [vArththA mAlai – 174]’ (~ I have not had the wish to go to paramapadham by leaving here the divine view of my AchAryan’s divine face having small drops of sweat (after he comes out taking bath in the river), and the service of fanning for him).

nampillai-pinbhazakiya-perumal-jeer-srirangampinbazhagiya perumAL jeeyar under the divine feet of nampiLLai – SrIrangam

In this way the affection of that place is lessened, and having more interest than that in this service is said as –

mikka AsaiyinAl nampiLLaikkAna adimaigaL sey – that is, as said in ‘thEsArum chichchan avan seer vadivai Asiyudan nOkkumavan [upadhEsa raththina mAlai – 65]’ (the disciple of greatness would take care with affection the divine body of AchAryan), all the love in that other place is all channeled into the matter of kainkaryams for his AchAryan nampiLLAi. So, for him that paramapadham would not be sweet.

nampiLLaikkAna adimaigaL sey annilaiyai – that is, the way in which he performed kainkaryams, in all the ways like fanning and other appropriate ones according to time and situation, as said in ‘ichchA prakruthi anuguNair upachArais sadhOchithai:’, that is, kainkaryams to his AchAryan nampiLLai who is always immersed in protecting this disciple’s AthmA, and who can issue token to go to paramapadham, and who is the matter set out for this disciple.

nannenjE – As said in ‘nannenjE namperumAn [thiruvAimozhi – 10.6.4]’ (Oh good mind! emperumAn would grace us), and in ‘nenjamE nallai nallai [thiruvAimozhi – 1.10.4]’ (~ Oh mind what you have done is good! good!), Oh the mind which is wishing for the charama parva nishtai (servitude to AchAryan)! Oh the mind that is affectionate of the distinguished ones’ knowledge and matching conduct! (i.e., ‘vilakshaNarudaiya gyAna anushtAnangaLil vAnchai [SrI vachana bhUshaNam – 244]’);

UnamaRa eppozhudum Or – In the same way at all the times continuously be thinking about that charama parva nishtai, that is servitude to AchAryan. Repeatedly doing kainkaryam is the instigated by the level of interest in it.

He (maNavALa mAmunigaL) is of the type who uses several times with interest, the words ‘annilaiyai [maNavALa mAmunigaL’s thiruvAimozhi nURRanthAdhi – 79]’ (~Athma belongs to emperumAn only, think about that state for a long time), and ‘thannilaiyai [maNavALa mAmunigaL’s Arththi prabandham – 11]’ (the state of vaduga nambi serving only emperumAnAr)

That is, the state of vaduga nambi (is his wish).

This state of maNavALa mAmunigaL on love for/of AchAryan is talked about by ones having wealthy knowledge who are in the state of ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’ (~ do not know any other god (than my AchAryan)), as mentioned in the pAsuram starting from ‘AzhvAr thirumagaLAr ANdAL [upadhESa raththina mAlai – 21]’, and up to talking about our jeeyar (maNavALa mAmunigaL), in the divine feet of thiruvAimozhip piLLai;

and my (piLLai lOkam jeeyar’s) parmAchAryan (AchArya’s AchArya – paravasthu pattarpirAn jIyar) who shines being in anthimOpAya nishtai (ultimate state – servitude to AchAryan), too, divined this in the same way.

In the pravESam (entry/introduction) to the vyAkyAnam of yathirAja vimSathi, appiLLai too divined this as ‘SEshithva, SaraNyathva, prApyathvangaL mUnRum piLLai vishyaththilE anusandhiththu, thadhEka nishtarAy ezhundharuLiyirukkiRa jeeyar’ (jeeyar (maNavALa mAmunigaL) is present with the thinking of (thiruvAimozhip) piLLai as having the qualities of being a head, shelter, and goal.

– – – – – – – – – –

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 – 13

srI:
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pAsuram 13

mAsip punarpUsam kANmin inRu maNNulagIr
thEsu iththivasaththukku Edhennil – pEuginREn
kolli nagark kOn kulasEkaran piRappAl
nallavargaL koNdAdum nAL                                           13

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Word by word meaning

maNNulagIr – Oh residents of this earth!
kANmin – Realize that
inRu – today
mAsi – is the month of mAsi (magha)
punarpUsam – and star day of punarpUsam (punarvasu);
(E) edhu ennil – if asked what is the
thEsu – grand value
ith thivasaththukku – of this day,
pEsuginRen – I shall tell you about that; that is,
kolli nagark kOn – he who is the head of the place kolli,
kulasEkaran – that is, kulasEkara AzhvAr,
pirappAL – due to his incarnation
nAL – on this day,
nallavargaL – noble people
koNdAdum – celebrate (it).

vyAkyAnam

He is divining the enrichment of knowledge of the ignorant ones, about the greatness of srI kulasEkarap perumAL who divined his incarnation during mAsi (magha) punarpUsam (punarvasu).

mAsip punarpUsam kANmin inRu maNNulagIr – As said in ‘mAsi munnAL (nAchchiyAr thirumozhi – 1.1), it can be considered as having greatness that is not present in any other day – that is mAsi (magha) month’s star day of punarpUsam (punarvasu), Oh see that those in this world – that day is today for you all!

inRu – The one that occurred in the past and will in the future is appearing as today for him (maNavALa mAmunigaL) due to his regard/fondness.

mAsip punarpUsam – It was in chiththirai month punarvasu star day that chakravarththy thirumagan (srI rAman) divined His incarnation. ‘ellai il seerth dhayarathan than maganAith thOnRiRRu adhu mudhalAth than ulagam pukkathIRA [perumAL thirumozhi 10.10]’ – (From His incarnation as a son of dhasarathan of limitless fame, till the time when He returned to paramapadham, that is, AzhvAr gave us the summary of srI rAmAyaNam),  is how this AzhvAr lets us know about rAman’s glory; and his star day also has become the same.

Like how those born in the lineage of kings should have a grand star day, this AzhvAr’s incarnation is having such connection with emperumAn.

kulasekarazhwarsrI kulasEkarap perumAL

maN ulagIr – Oh the ones in this earth who are involved in the enjoyments of this world, and not paying attention to emperumAn and his devotees! Avoid your distractions and listen to the meanings I am talking about. Those in the other world are best in their true knowledge. Having less knowledge and as said in ‘uNdiyE udaiyE ugandhu [perumAL thirumozhi 3-4] going eagerly after food only, clothes only (and other comforts only) and being ‘mAranAr varivenchilaikku At cheydhu [perumAl thirumozhi 3-3](Surrendering to the beautiful bad arrow of manmatha and enjoying this material world), — for such people as you only is it required for me to advise.

{notice how the vyAkyAthA (piLLailOkam jIyar) is using the respective AzhvAr’s prabandham itself to show the meanings of upadhEsa raththina mAlai}

If you asked, ‘For your highness to advise us regarding this, what is great about this day?’, then –

pEsuginREn etc. – As he said about himself in ‘kolli kAvalan kUdal nAyakan kOzhik kOn kulasEkaran [perumAL thirumozhi 2.10] (king of the place of kolli, of madhurai, and uRaiyUr, that is kulasEkaran), such chEra king, is kulasEkara AzhvAr; the day got its significance due to his incarnation, and due to that (we) are able to get relation of the good; kulasEkaran’s birth is not of body but of life/AthmA – he said ‘UnERu selvaththu udal piRavi yAn vENdEn [perumAL thirumozhi 4-1] (I who has realized the good from the bad, would not want the birth in the body that grows rich in meat everyday, etc.).

The king kulasEkarap perumAL wished to be an animal or a plant living in thirumalai (thiruppathi)

– are how his his likes and dislikes are set.

Being amicable to be subservient (to emperumAn and his devotees) – that is a birth; this is as said in ‘Azhi am kaip pEr Ayarkku ALAm piRappu [periya thiruvanthAdhi – 79]’, and having ‘(un) viNNAttuth thEsu’ (regardless of the kind of birth in this world, if one has the devotion toward emperumAn, then such birth would be having the greatness/luster of your other [higher] world).

In this way, due to this AzhvAr’s incarnation that is amicable to subservience, this day gets its luster.

So this day is –

nallavargaL koNdAdum nAL – (celebrated by noble ones); they are ‘kolli kAvalan sol padhikkum kalaik kavi pAdum periyavar [rAmAnusa nURRanthAdhi – 14]’ (the noble ones who recite the pAsurams of kulasEkara Azhvar as an outlet of their love for him);

nallavargaL – they take care of others’ spiritual wellness like of their own.

nAL – a day is one that is celebrated by such people.

This AzhvAr, as said in ‘ellaiyil adimaith thiRaththinil enRu mEvu manaththanAm [perumAL thirumozhi 2.10]’ ((kulasEkara AzhvAr) having the mind of being at most subservient, (to emperumAn’s devotees’ devotees’ …)), is of such goodness, and due to that, for them he had put his hand inside the pot of snake (to prove those devotees’ innocence when they were blamed for a lost jewel in AzhvAr’s palace) – having such greatness of character;

This day is nurtured and celebrated by those srIvaishNavas who have lost themselves to such quality of this AzhvAr and are good to his lotus feet.

Now,

srI kulasEkara AzhvAr wanted to be some animal or plant or, ANYthing in the hills of thirumalai (thiruppathi), as he said in :

inbamarum selvamum ivvarasum yAn vENdEN [perumAL thirumozhi 4.1] (I do not want the wealth that would go into enjoying various things, and I do not want this kingdom that enables them),

and in –

uruppasi than am poR kalai algul peRRAlum AdhariyEn [perumAL thirumozhi 4.3] (Would not want it even if I got the beautiful decorated parts of UrvaSi (consort of indhra who is the king of dhEvas)),

– Thus this AzhvAr wishes to be something, anything in the hills of thirumalai and with such wishes he serves emperumAn.

Similarly,

srI gOvindhap perumAL (embAr) too is described in the same way, as said in ‘thruNIkrutha virinjchAthi nirankusa vibhUthaya: [varavaramuni mukthakam – 7]’ (gives no importance to those like brahmA, and is having the greatness in the worlds), ignores all lowly affairs,

and as said in ‘hrudhi nArAyaNam pasyan nAbhyagachchathrahassadhA yassarvadhArathEchchApi gOvindham tham upAsmahE [embAr thaniyan, guruparamparA prabhAvam – 528]’ (He who is always seeing nArAyaNan, and was not able to see any place as private for happiness with his wife, we worship such gOvindhar (embAr)), and so for other enjoyments he is of the view that there is no dark and private place (since he sees nArAyaNAn’s brightness everywhere),

so, for this AchAryan also the punarpUsam (punarvasu) has become the star day of his incarnation.

embar_madhuramangalamembAr – madhuramangalam

As said in ‘arasamarndhAn adi sUdum [perumAL thirumozhi 10.7](falling at the feet of srI rAma pirAn who is seated with majesty in his throne), like this AzhvAr who seeks the feet of srI rAman, embAr too is like a shadow of rAmAnujar’s divine feet.

In the case of distaste for other demi gods, he (embAr) matches thirumazhisai AzhvAr.

embAr too is of two births in one (brAhmaNa).

Due to all of these reasons, this pAsuram says about the greatness of this star day being of muppuri (three auspicious things happening in a similar way).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 17

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 17

Introduction (given by maNavALa mAmunigaL)

Like so after hearing about emperumAnAr’s kind help, even if one surrenders to such subject, what to do if one becomes unstable due to the connection of experiencing happiness and sorrow? Having friendly connection with thirumangai AzhvAr, and who is our master, that is emperumAnAr, those who have surrendered to him would not become disturbed by such influences, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the series of previous pAsurams since it was about emperumAnAr with his connection with AzhvArs, as one gets the taste of samAsrayaNam after hearing about emperumAnAr’s kind help, and surrender to such subject, what could be done if one is disturbed in mind due to the life’s sorrows and happiness? thirumangai AzhvAr who gave us dhivya prabandham regarding paththarAvi (perumAL) at thirukkaNNamangai dhivya dhEsam, to whom emperumAnAr is very dear, those who surrender to such emperumAnAr would not get disturbed by the effects of delights and sorrows, says amudhanAr.

emperumAnAr-thirumangai AzhwArthirumangai AzhvAr and his dear emperumAnar

muniyAr thuyarangaL mundhilum inbangaL moiththidinum
kaniyAr manam kaNNamgangai ninRAnaik kalai paravum
thani yAnaiyaith thaN thamizh seydha neelan thanakku ulagil
iniyAnai engaL irAmAnusanai vandhu eidhinarE                                   17

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Word by word meaning (given by maNavALa mAmunigaL)

kalai – by all the sAsthras
paravum – worshipped;
thani Anaiyai – like a matchless strong elephant, and the smartness/hauteur due to that
kaNNa mangaiyuL ninRAnai – that is the emperumAn blessing us standing in thirukkaNNamangai
– as thirumangai AzhvAr said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10]
thaN – (cool/comfortable) since the above is of great matter, all the distress would be removed when reciting it
thamizh seydha – which he kindly gave us in thamizh,
neelan thanakku – to such thirumangai AzhvAr;
ulagil iniyAnai – being beloved to such AzhvAr, in this world;
engaL – our master
irAmAnusanai – that is, emperumAnAr,
vandhu eidhinar – came and surrendered (to such master)
thuyarangaL – sorrows
thuyarangaL mundhilum – even if sorrows came competing with each other in excess,
muniyAr – they would not be vexed that these came;
inbangaL – pleasant and happy occurrences
moiththidinum – all came crowding as if this is their only work;
manam kaniyAr – would not think in their mind about them as ripe fruit (that everything has come together nicely).

So the point is, you too do not fear thinking about the pleasantness and disturbances.

vyAkyAnam

kalai paravum – As said in “sarvE vEdhA yath padham Amananthi [katOpanishath 2.15] (the bhagavAn that all the vEdhas are reciting..), and in “vEdhAksharANi yAvanthi pathithAni dhvijAthibi: | thAvanthi harinAmAni kIrththithAni na samsaya: || vEdhE rAmAyaNE puNyE bhArathE bharatharshaba | Adhau madhyE thathAnthEcha vishNus sarvathra gIyathE [srImadh bhAgavatham 6.16.44 / mahAbhAratham – bhavishyath 132.95]”, (The chanting of the letters of vEdhas by the brAhmins is the chanting of His names / vishNu is sung in all the parts like in the beginning, middle and end of vEdhas, srI rAmAyaNam, and bhAratham, Oh best of bharatha race”), he is worshipped by all sruthi smruthi ithihAsa purANas;

thani yAnaiyai – As said in “dhyAvA pruthivI janayan dhEva Eka:” (He is only one who creates the heavens and earth), and in “sayaschAyam purushE, yaschAsAvAdhithyE, sa Eka:” (He who is in a man is the same as in the sun), and in “dhivyOdhEva EkO nArAyaNa:”(there is only one divine dhEva, that is nArAyaNan),

with none like Him, like a wild elephant, with its majesty;

thirukkannamangai_paththarAvip_perumAL_IMG-20141226-WA0034

kaNNamangaiyuL ninRAnai – As said in “muththin thiraL kOvaiyaip paththarAviyai niththilath thoththinai, arumbin alarai adiyEn manaththu Asaiyai amudham podhiyum suvaik karumbinaik kaniyaich chenRu nAdik kaNNamangaiyuL kaNdu koNdEnE [thirumangai AzhvAr’s periya thirumozhi 7.10.1](I have got the one who is like a collection of pearls that tempt us to make garland (prApyam – goal), he is the life of devotees, pearls kept in groups (prApakam, used as a means when in need), he is like a flower bud and blossomed (like yuvAkumara:), my heart’s desire, sugar cane grown by pouring nectar (which may be considered as hard to eat (have) so…), is also like an easily eatable fruit, in thirukkaNNamangai), – about paththarAvip perumAL who is gracing thirukkaNNamangai showing how enjoyable he is that can be experienced by everyone;

thaN thamizh seydha – As said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10](~ thirumangai Azhvar is saying to thirukkaNNamangaip perumAn: if you wish to, you too can learn the meaning of this prabandham/padhigam (these 10 pAsurams on you)), – can understand the gravity of venerability of emperumAn’s nature, form, qualities, and wealth (svarUpa, rUpa, guNa, vibhUthi), when one recites it (the prabandham) , as it would break the difficulties, and remove all the distress, that is, which he (thirumangai AzhvAr) gave us as dhramidOpanishath (thamizh), in the form of prabandham and blessed us (prabandheekariththu aruLina / ப்ரபந்தீகரித்தருளின);

neelan thanakkuto such thirumangai AzhvAr; AzhvAr himself said “kaNNamangaiyuL kaNdu koNdEn enRu kAdhalAl kaliyan urai seydha vaNNa oN thamizh [periya thirumozhi 7.10.10]” (~ I said that I got him in kaNNamangai, which is out of my love; that is me kaliyan; and I said this in the colourful and beautiful language of thamizh);

ulagil iniyAnaiin this world, for all the devotees, he (emperumAnAr) is the most loved; (including for thirumangai AzhvAr).

thirukkannamangai_manavala_mamunigalmaNavALa mAmunigaL as divining in thirukkaNNamangai

jIyar too divined “parakAla mukhAbja mithram [yathirAja vimsathi – 3] (~ emperumAnAr is like a sun to the lotus that is the face of parakAlan (thirumangai AzhvAr); which blossoms when seeing emperumAnAr)”. (Because emperumAnAr carried out the wishes of AzhvAr (who built compound walls), by administering the temple)

engaL irAmAnusanai – like he did for me, he has divined his incarnation to save everyone; to such emperumAnAr..

vandhu eidhinarE(they came and attained). As said in “srImAn Avira bhUthbhUmau rAmAnuja dhivAkara:” they understood his excellence and came (back) and joined him standing in queue.

muniyAr thuyarangaL mundhilum – when sorrows come competing with each other to reach first and surround such people, they wouldn’t feel sad, thinking Oh why have these come.

inbangaL moyththidinum kaniyAr manam – (like bees fly around their food), even if lots of happiness, as if those happiness do not have any thing else to do but be with them, would surround such people, they would not feel elated about them considering them as obtaining ripe fruits like happiness; gIthAchAryan said too, “na prakrushyEth priyam prApya nOdhvijEth prApya cha apriyam [bhagavath gIthA – 5.20] ((one whose mind is steadfastly fixed on brahmam) – neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant); and abhiyukththar (vEdhAnthachAryar) too said “mathana kathanai: naklishyanthE yathIsvara samsrayA: [yathirAja sapthathi] (those who have reached emperumAnAr would not worry about good and bad things].

From AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Happiness and sadness come and go, it is good that the karma is getting reduced, why get excited or become sad – is what emperumAnAr’s devotees think and stay firm.

bhagavath gIthA says that one should learn the truth about AthmA from thathva gyAnis (learned and practicing ones who understand the truth about chith (sentient), achith (non-sentient), and Iswaran (emperumAn)), and should try to attain that state, get rid of the illiteracy of thinking of the body as the Athma, stay firm in the comfort of reality of AthmA, and so not get excited or become sad about matters related to the unstable things of the world;

those who surrendered to emperumAnAr also learned the above truth from gyAnis, and so are focussed only on emperumAnAr’s divine feet and do not get excited or become sad about other things;

emperumAn is like a proud elephant; but it is such that every one can see and enjoy; such emperumAn wanted to get deeper into the meanings of thirumangai AzhvAr’s prabandham and tried to understand its meanings; periyavAchchAn piLLai’s vyAkyAnam says as AzhvAr saying to emperuman: “if you are interested, then you are going to have to be my sishya and enrich your learning – such is the weight of the core matter of this prabandham”.

‘vandhu’ eidhinar -> amudhanAr says devotees ‘came’ and joined emperumAnAr, instead of saying  ‘went’ and joined, because he is always with emperumAnAr.  (also, people had forgotten about the truth and their traditional ways and had gone away; now after realizing it due to emperumAnAr, ‘came’ (back) and joined him).

thirumangai-azhwarneelan was always seeing emperumAn at kaNNamangai to his eyes’ content, and was happy when was being with Him, and sad when was separated from Him; so he was not sad/happy related to material things;   emperumAnAr also was immersed in that neelan’s beautiful thamizh, and became dear to him; the sishyAs who depend on emperumAnAr are immersed in being servants of emperumAnAr.

– – – – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 16

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 16

Introduction (given by maNavALa mAmunigaL)

Being pleased after thinking about the benefits he received (emperumAnAr’s grace), he wants all to become devoted (to emperumAnAr) in the same way, and for that he talks about emperumAnAr’s graceful help to this world, emperumAnAr who is the target of ANdAL’s grace, ANdAL who is the desire of emperumAn.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he celebrated emperumAnAr through his devotion to periyAzhvAr; in this pAsuram he talks about that AzhvAr’s daughter ANdAL’s natural compassion which emperumAnAr is living with, and his (emperumAnAr’s) nature being of extreme generosity, due to which he is constantly deliberating about giving paramapadham to everyone; when all of the ways of vEdhas were lost, and when kali (its ill effects) was spread everywhere and was ruling the world, he came from the other world to this soil and saved everyone, he is such a beloved one; and he (amudhanAr) wants everyone to be involved in that person, so he is explaining about the help of emperumAnAr.

thAzhvu onRu illA maRai thAzhndhu thala muzhudhum kaliyE
ALginRa nAL vandhu aLiththavan kANmin arangar mauli
sUzhginRa mAlaiyaich chUdik koduththavaL thol aruLAl
vAzhginRa vaLLal irAmAnusan ennum mAmuniyE                                     16

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Word by word meaning (given by maNavALa mAmunigaL)

arangar – periya perumAL’s
mauli sUzhginRa malaiyai – garland worn on the thirumudi (divine head)
sUdik koduththavaL – wore that in her hair, made it fragrant, and gave Him; such glory; such ANdAL’s
thol aruLAl – her natural kindness as his water source for growing;
vAzhginRa vaLLal – (he) lives due to that; he is extremely generous
mAmuni ennum – distinguished muni (deliberates)
irAmAnusan – that is emperumAnAr;
Since it is eternal, not created by anyone, significant beyond what is seen (prathyaksham), or inferred (anumAnam), and existing as truth by itself …
oru thAzhvilla maRai – that is, vEdham that is not deficient, in being its own reference,
thAzhndhu – due to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden,
thala muzhudhum – in all of the earth
kali – kali yuga
ALginRa nAL – was ruling, during that time,
vandhu – (he) came (to this world) as requested (by emperumAn)
aLiththavan kANmin – see the one who redeemed that vEdha, and protected the world;
Implication is, like me shouldn’t you too live relating only to him (emperumAnAr) and to nothing else.

vyAkyAnam

arangar mauli referring to periya perumAL who is in kOyil (srIrangam) in divine rest, since he is the one having divine rest in srIvillipuththUr as vadaperum kOyil udaiyAn; for such swAmi’s divine head;

sUzhginRa mAlaiyai – flower garland that can be used for decorating {, or, that can be decorated by emperumAn}

sUdik koduththavaLin her divine hair, as can be referred as ‘thAzh kuzhalAL’, first she decorated herself with that garland, and then removed it for presenting to the swAmi. As this happened, she was named ‘sUdik koduththavaL’ (~one who wore and then gave), and then that itself became her identity (her name is not mentioned in this pAsuram); like also said in ‘sUdik koduththa sudark kodiyE [thiruppAvai thaniyan]’.

emperrumAnAr-ANdALsUdik koduththavaL with koyil aNNar

thol aruLAl – As said in “udhathi parama vyOmnOr-vismruthya mAdhrusa-rakshaNa-kshamamithi dhiyA bhUya:srIranga dhAmani mOdhasE [srI parAsara bhattar’s guNa rathna gOsam – 56] (You spurned both the place of samudhra rAjan (your father) and parama padham (your husband’s place), and you have come to srIrangam for us) (this is said towards srIdhEvi nAchiAr, but applies to bhUmA dhEvi (ANdAL) as well) {maNavALa mAmunigaL also said “vaikuntha vAn bhOgam thannai igazhndhu, AzhvAr thirumagaLArAi [upadhEsa rathinamAlai – 22] (~spurned the comforts of srI vaikuntam and was born as divine daughter of AzhvAr)},

and in “anugraha mayIm vandhE nithayam agyAtha nigrahAm [vEdhAnthAcharyar’s yathirAja sapthathi – 2] (~thAyAr is full of blessings, and is incapable of taking any punitive action),
so, as she is the mother for all in these worlds, due to that motherly relationship, she is naturally merciful.

vAzhginRa by her mercy only, you see, is his well-being. When emperumAnAr performed charaNAgathy (surrendering), when azhagiya maNavALan had given sERththi (together) with srI ranga nAyakiAr in her sannidhi, he started with ‘bhagavan nArAyaNAbhi mathAnu rUpa [gadhya thrayam]’, it is famous that he performed prapaththi at Her divine feet first to begin with.

vaLLalin this way, through Her he performed prapaththi to Him, and got the benefit, and he gave that benefit to everyone in this world – such a great generous one. jIyar also divined about this beauty by saying “kAlathrayEpi karaNathraya nirmitha athi pApakriyasya saraNam bhagavath kshamaiva | sA cha thvayaiva kamalA ramaNErththithA yath, kshEmassa Eva hi yathIndhra! bhavathsrithAnAm [yathirAja vimsathi – 18]” (~rAmAnuja! for the sins one performed using the three faculties – mind, body, and speech, it is srIranganAthan who is present in srIrangam the only refuge during all three times of the day; in fact, it is the prayer of dhEvarIr through gadhya thrayam to aranganAthan during the divine day of panguni uthram that is our protection; this is our only protection.)

enRum mAmuni – as he is this much generous, he is always deeply deliberating about the protection of his devotees.

irAmAnusan – that is, emperumAnAr.

thAzhvu onRu illA maRai – vEdham not having any deficiency is about – bramam (mistaking one for other); pramAdham (forgetful); vipralambam (contradictions), etc.; purushapraNIthathvam (being created by someone); svaprAmANyE anya sApEkshathvam (having to refer to something else as source); anithyathvam (not existing at times/not lasting); and so on – none of these deficiencies are present in vEdhas.

maRai thAzhndhusuch vEdham got affected badly due to bAhya kudhrishtis (those not accepting vEdhas, and those giving wrong meanings to vEdhas), and due to the nature of kali yuga; kali cramped and tried to destroy the vEdha; (this is explained in length quoting vishNu purANam and srImath bhAgavatham); due to the badness of kali, it was walking in ways that should be rejected, and cornered and side tracked the vEdham.

thala muzhudhum kaliyE ALginRa nAL – Like how when light is hidden/removed, the darkness would surround and occupy the whole place, by the nature of this world that brings in darkness (ignorance), kali yuga was ruling alone this world; if time and place are right and amicable, then it would be possible to correct and protect; unlike that, the place was having multi-faceted enemies (of vEdhas), and time belonged to such people (so it was hard).

vandhu – during such terrible place and time, from Paramapadham he came as a blessing, as a divine incarnation in this world at srIperumbUthur

aLiththavan kANminhe came so and protected everyone, please see! Meaning is that, all of you please understand that he is your protector, so surrender to him and live right. AzhvAr too said, ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1] (~ Watch for it! kali’s effects will be destroyed!’).

From AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhas ever present means that the sequence of words is always the same – during annihilation when it is present in the divine mind of emperumAn, and after it is passed as is to brahmA during his creation process;
arangar – unlike in his other pAsurams where he says ‘arangan’, here he says ‘arangar’ -> similar to ANdAL using the word ‘arangar’ during praNaya rOsham (upset with emperumAn due to separation).

Andal Thirkalayanam-779299-p_kumar.blogspot.com
arangar – can be considered as a plural of arangan; like how those who attained mukthi might assume different forms in order to do kainkaryam, here emperumAn due to his extreme love for ANdAL, is taking different forms to be with her – he came from the form of arangan of srIrangam to the form of vadaperum kOyil udaiyAn at srIvillipuththUr; so two of them;
This is followed by very detailed descriptions about emperumAn’s love for ANdAL, greatness of ANdaL, greatness of emperumAnAr due to his considering thiruppAvai as an upanishath, and getting the name of thiruppAvai jIyar, how emperumAnAr removed the darkness created by kali, and so on.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 14

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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kulasekarazhwarkulasEkara AzhwAr – thiruvanjikkaLam

Ramanuja_SriperumbuduremperumAnAr – srIperumbUthUr

pAsuram – 14

Introduction (given by maNavALa mAmunigaL)

Since emperumAnAr, who praises those who recite the divine poems of srI kulasEkarap perumAL, does not separate from me (paragatha svIkAram), adiyen have rid of the impulse of using other means for reaching the goal (, says amudhanAr).

Introduction (given by piLLailOkam jIyar)

This emperumAnAr in his previous incarnation was engaged with chakravarthi thirumagan (srI rAman); now srI kulasEkarap perumAL is deeply engaged in that, and as said in ‘sUthrE maNigathA iva’ like how an expert in gems would string them together, this AzhvAr had taken out from sAsthram the good gems and using his divine words created the prabandham; the divine feet of the noble ones who are involved in the experience of such prabandham of this AzhvAr are always praised by emperumAnAr; and such emperumAnAr would not rid of me; and because of that. the nature of taking the suffering by doing other means for reaching the goal has gone from me, (says amudhanAr).

gathikkup pathaRi venkAnamum kallum kadalum ellAm
kothikkath thavam seyyum koLgai aRREn kolli kAvalan sol
pathikkum kalaik kavi pAdum periyavar pAdhangaLE
thuthikkum paraman irAmAnusan ennaich chOrvilanE                  14

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Word by word meaning (given by maNavALa mAmunigaL)

kolli kAvalan – srI kulasEkarap perumAL
kalai sol pathikkum – compiled the words from sAsthram like setting the stones of gems (in an ornament)
kavi – (as) poems;
pAdum periyavar – those who recite such poems as the outlet of their love;
pAdhangaLE thuthikkum – he who worships such noble ones’ divine feet,
paraman – he who does not have any one better than him in devotion toward bhAgavathas (devotees),
irAmAnusan – that is emperumAnAr,
ennaich chOrvilan – would not separate from me; so,
kathikkup padhaRi – becoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ don’t have to do difficult penances)
vem – very hot
kAnamum kallum kadalum – indiscriminately in all of the places of forest, mountain, and sea;
ellAm kothikka – such that all the faculties of the body heat up together,
thavam cheyyum koLgai aRREn – am rid of the intention to do such thapas (penance) .
(or)
venkAnamum kadalum ellAm kothikkath thavam seyyum koLgai – due to the intensity of the penance, those places themselves heat up – so explain some people.
kolli kAvalan sol pathikkum kalaik kavi – due to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram.
koLgai – svabhAvam
sOrvu – separation;   sOrvilan – am not having separation.

vyAkyAnam

kolli kAvalan sol padhikkum kalaik kavisrI kulasEkarap perumAL who graces/protects the place thiruvanjikkaLam also known as kolli nagar, added in his prabandham in the right and fit places the details of bhagavath svarUpa rUpa guNa vibhUthi (nature, form, qualities, and wealth of emperumAn), and the thathva hitha purushArththam (truth, means, and goal) as given by sAsthras as their core meanings; like how an eager expert would know how to string together the gems in the right combination and setup. Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi).

kAvalan – rakshakan (protector).

pAdum periyavar pAdhankaLE – only the divine feet of those noble and knowledgeable ones (gyAnAdhikar) who, as an outlet of their devotion sing/recite this prabandham – such nobles ones as nAthamunigaL, ALavandhAr, periya nambi, thirumalai nambi, thirukkOttiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn.

thuthikkum paraman – (emperumAnAr praises those divine feet); As said in “guru padhAmbujam dhyAyEth gurOr nAma sadhA japEth gurOr vruththAschaka dhayEth gurOr anyam na bhAvayEth archhanIyamcha vandhyascha kIrththanIyascha sarvathA, (emperumAnAr) is always involved in praising, to the extent of having no comparison to such a superior level of devotion to bhAgavathas. The one who got mayarvaRa mathinalam (true knowledge with no blemishes) too divined “yavarElum – emmai ALum paramar [thiruvAimozhi 3.7.1]”, and, “nammai aLikkum pirAkkaL [thiruvAimozhi 3.7.5]”.

irAmAnusan ennaich chOrvilanE irAmAnusanemperumAnAr; ennai – me who has been accepted by emperumAnAr’s own mercy (paragatha svIkAram); chOrvilan – (emperumAnAr) would not get rid of me from now on.

From then, I got interested in prApyam (goal), and stopped paying attention to other means. prApakAnthara parithyAgaththukkum agyAna ashakthigaL anRu svarUpa virOdhamE pradhAna hEthu. “prApakAntharam agyarkku upAyam, gyAnigaLukku apAyam”, so it is said (in srI vachana bhUshaNam 116-118) (~ main reason to avoid going for other means (to reach the goal), is not due to ignorance or inability, but it is against our true nature; It is said, “other means are means for ignorant people; dangerous for knowledgeable/enlightened people”).

gathikkup pathaRi – being anxious to reach the ultimate goal

venkAnamum kallum kadalum As said in “poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkkavum vENdA [mUnRAm thiruvanthAdhi – 74]”, and “Un vAda uNNAdhu uyir kAvalittu udalil piriyAp pulan aindhum nondhu, thAm vAda vAdath thavam cheyya vENdA”, and “kAyOdhu nIdu kani uNdu vIsu kadunkAl nugarndhu nedunkAl amaindhu thIyodu ninRu thavam cheyya vENdA” [periya thirumozhi 3.2.1], in the very cruel forests, and living in the caves of mountains, and being in very cold waters, standing in the middle of five fires,

ellAm kothikkath thavam cheyyum – doing penance while all parts of the body are suffering together;

koLgai aRREn – got such impulse removed in me.

Or,

venkAnamum kallum kadalum ellAm kothikkath thavam cheyyum koLgai aRREn – is to say that I got removed of the impulse to do such severe penances and causing violent disturbance to the worlds. (This is shown with examples from bhagavath gIthA, srI rAmAyaNam, and bhAgavatham, where the penances cause the worlds to stir and become disturbed violently).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi). -> and these pAsurams, and ones in the middle like ‘mudi mEl mAl adiyaiyum [perumAL thirumozhi 7.1]”, and “arasu amarndhAn adi [perumAL thirumozhi 10.7]”  refer to the divine feet of emperumAn.  But emperumAnAr who is involved in the divine feet of this AzhvAr is focused on the divine feet of the devotees.

ennaich chOrvilan – he would not leave me since he has accepted me into his fold; only if I had tried and gone to him would there be a chance of me leaving him; since it is paragatha svIkAram there would not be any separation between me and emperumAnAr.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 13

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 13

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that our prApyam (destiny) is the divine feet of emperumAnAr who does not have affinity toward anything other than the divine feet of thoNdaradippodi AzhvAr.

Introduction (given by piLLai lOkam jIyar)

In the previous pAsuram, (amudhanAr) celebrated emperumAnAr based on his relationship with thirumazhisai AzhvAr. In this pAsuram: (amudhanAr) had served first at the divine feet of periya perumAL; in that perumAL this AzhvAr too was fully involved, and as said in “maRRum Or dheivam uNdE [thirumAlai – 9]” (~there is no other perumAL), this AzhvAr did not seek any other perumAL, having such pAthivratham (chastity), that is, srI thoNdaradippodi AzhvAr; emperumAnAr does not seek anything other than that thoNdaradippodi AzhvAr’s divine feet; such emperumAnAr is my destiny (says amudhanAr);

seyyum pasum thuLavath thozhil mAlaiyum senthamizhil
peyyum maRaith thamizh mAlaiyum pErAdha sIr arangaththu
aiyan kazhaRkaNiyum paran thAL anRi AdhariyA
meyyan irAmAnusan charaNE gathi vERenakkE                               13

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Word by word meaning (given by maNavALa mAmunigaL)

seyyum – made by him who is a very distinguished devotee (mikka sIrth thoNdar)
pasum thuLavam – using thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his hands
thozhil – put together
mAlaiyum – divine garland, and
sem – bright by nature
thamizhil – in the language of such thamizh,
peyyum – created in it,
maRai – can be said as Vedha
thamizh mAlaiyum – using thamizh grammar,
pErAdha – As said in “vIdil sIr”, forever existing,
sIr – having auspicious qualities
arangaththu aiyan – As said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas)
kazharkaNiyum – being devoted to such periya perumAL’s divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam},
paran thAL anRi – not anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a ‘srI’ here to show the wealth of AzhvAr that is kainkaryam}
AdhariyA – not seeking (other than emperumAn/AzhvArs/AchAryas)
meyyan – swAmi (master) of truth
irAmAnusanemperumAnAr’s
charaNE – divine feet only
enakku vERu gathi – is specially my destiny/goal.

~~
peiyum – creating
pErAdha – not separating.

vyAkyAnam

seyyum pasum thuLavath thozhil mAlaiyum – The garland of thiruththuzhAi made by him in correct form such that it appears colourful, bright, and new (pudhukkaNippu) due to the touch of his hands, and be wondered by the followers who appreciate his kainkaryam as a garland of vaijayanthI vana mAlai (garland in  perumAn’s chest) or kalampagan mAlai; as he himself sang “thodai oththa thuLabamum kUdaiyum polindhu thOnRiya thOL thoNdaradippodi [thiruppaLLiyezhuchchi – 10]” (~describing himself as one holding the basket of  thiruththuzhAi), he can identify himself as such (as one making such garlands, as devotees of devotees);

emperumAnAr-thoNdaradippodi AzhwAremperumAnAr with thoNdaradippodi AzhvAr

senthamizhil peyyum maRaith thamizh mAlaiyumUnlike the great vEdhas that are only eligible for three varNas (sets of people), this (AzhvAr’s prabandham) is easily understood by lay persons and is eligible for everyone; uses words that are congruent and so removes any confusion; unlike (vedhAs that) give room for misunderstanding, this AzhvAr’s prabandham helps understand the most accurate and truthful meaning that is written in well-describing thamizh, as if the prabandham can be called as vEdham by itself; such is this AzhvAr’s prabandham that is a thamizh garland, called “thirumAlai”. Here ‘peyyum’ is a key word, to mean ‘to make (in a suitable/natural way)’ (mUda nei ‘peidhu’ in thiruppAvai).

pErAdha sIr arangaththu aiyyan {about emperumAn of thiruvarangam} As said in “para asya sakthir vividhaiva srUyathE svAbhAvikI gyAna bala kriyA cha [svEthashvathara Upanishath 6.8] (~the powers of paran (emperumAn) are supreme; his powers are revealed in many ways)”, and in “yas sarvagya: sarva vith”(~he who knows everything, and understands everything), and in “nithya: sathya: nish kaLanka: niranjana: nir vikalpa: nirAkyAtha: sudhdha: dhEva Eka: nArAyaNa: [nArAyaNa upanishath – 2] (~ever existing, true, no blemishes, holds all auspicious qualities, never changes, pure, etc., that is one lord, nArAyaNan), and in “IRila vaN pugazh nAraNan [thiruvAimozhi 1-2-10]” (boundless list of auspicious qualities), He possesses such qualities;

(aiyyan) and as said in “mAthA pithA bhrAthA nivAsassh saraNam suhrudh gathi:” (~nArAyaNan is all the relationships), and in “pithAsilOkasya charAcharasya” (~you are the lord for everyone in the world), and in “pitha bhrAthA cha mathA cha mAdhava:” (mAdhavan is all the relationships), and in “thAyayth thanthaiyAy [thiruvAimozhi 2-3-2, and 7-8-1]” (~as a mother and father), and so on can be said about his all-pervading relationship with us, is the one in sleeping position in kOyil (thiruvarangam), that is periya perumAL. Azhvar too in his prabandham said the same words ‘aiyanE aranganE [thirumAlai – 33]’.

arangaththu aiyyanemperumAn has got such an affinity to this place, that he identifies himself by the name of the place.

pErAdha – never leaving.

kazharkku aNiyum – to such emperumAn, thoNdaradippodi AzhvAr presented as a decoration to His divine feet

paran – to such AzhvAr who is qualified as the pinnacle of subservience to emperumAn, such that it can be said there is no body above such level; such srI thoNdaradippodi AzhvAr;  he too prayed to emperumAnthoNdaradippodi ennum adiyanai aLiyan enRu aruLi un adiyArkku AtpadhuththAi [thiruppaLLiyezhuchchi – 10]” (~bear with this simpleton named thoNdaradippodi (dust of the divine feet of your devotees), and make me serve your devotees).

thAL anRi – other than those divine feet (of AzhvAr); covers the divine feet of other AzhvArs that are in this AzhvAr’s group, and all prapannas starting from periya mudhaliyAr (sEnai mudhaliyAr);

AdhariyA meyyan – He (emperumAnAr) does not appreciate those who use other means, such a truth seeker; says only whatever he saw through the sAsthras about emperumAn, being such truthful; as his divine bed he has been seeing the nature, form, and wealth of emperumAn, and now as an incarnation, he has truthfully provided such details in his srI bhAshyam; so he is referring to him as ‘meyyan’.

irAmAnusanemperumAnAr’s

charaNE gathi vERu enakkE – With the ‘E’ when referring to his divine feet, it talks about ananya gathithvam (no other destination).

enakkE – for adiyEn who would not do any other activities, and who is such an akinchan (a destitute), it is only dhEvarIr’s (your) divine feet that are means and destiny. (so showing Akinchanyam and ananya gathithvam). It shall be said, “upAya upEya bhAvEna thathavatha: sarva dhEsikai: .. sUnishchithAngri padhmAya yathirAjAya mangaLam” (~It is the AchAryan who is the means and destiny ..)

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

seyyum – (makes) thoNdaradippodi AzhvAr made two types of garlands – thiruththuzhAi garland, and thamizh garland. ANdAL too; but she gave flower garland that was made by her father; here AzhvAr is making the garland himself; so ‘seyyum’.

Whereas amudhanar said earlier that poigai AzhvAr combined the meanings of vEdhas and thamizh (onRath thiriththu), and pAN perumAL gave the meanings of the four vEdhas in noble thamizh (nAn maRaich chemporuL senthamizhAl aLiththa), here amudhanar is saying thoNdaradippodi AzhvAr gave the prabandham as if vEdhas became thamizh itself.

aiyan – In the prabandham of thirumAlai, periyavAchchAn piLLai gave vyAkyAnam for this word as, emperumAn being a natural relative.

emperumAn is the pinnacle of sEshithvam (lord) – identification for that are his chankam (conch), and chakram (disc); thoNdaradippodi AzhvAr is the pinnacle of sEshathvam (servitude) – identification for that is his thiruththuzhAi basket.

So, prApyam (destiny) of thiruththuzhAi AzhvAr is arangaththu aiyan‘s divine feet; for thoNdaradippodi AzhvAr who places that garland, destiny is the divine feet of devotees who are happy to see AzhvAr doing kainkaryam to thiruththuAzhAi AzhvAr (for making it reach emperumAn‘s divine feet); emperumAnAr‘s destiny is this paran’s, that is AzhvAr‘s divine feet; amudhanAr‘s destiny is the AchArya emperumAnAr‘s divine feet.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 12

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 12

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says he would befriend only those who do not befriend anyone other than emperumAnAr who in his heart has kept the divine feet of thirumazhisaip pirAn.

Introduction (given by piLLai lOkam jIyar)

The previous four pAsurams are a section where it is about getting to the devotees of emperumAnAr who is a devotee of the AzhvArs; he who lived along the same time as the first three AzhvArs (mudhalAzhvArs), and who based on advice and reformation by pEyAzhvAr had understood about thathva (truth), hitha (means), purshArththa (goal), yAthAthmya gyAnam (knowledge of inner meanings of self, emperumAn, etc)., is thirumazhisai AzhvAr; emperumAnAr has placed, and worships, thirumazhisai AzhvAr‘s divine and enjoyable feet in his heart; and there are devotees who have surrendered to such emperumAnAr’s  ultimate enjoyable divine feet ; there are gyAnIs who have the mental strength to not depend on anyone other than such devotees; and adiyen am a bakthA for only such gyAnis, says he (amudhanAr).

idam koNda kIrththi mazhisaikku iRaivan iNai adippO
dhadangum idhayaththu irAmAnusan am poRpAdham enRum
kadam koNdu iRainjum thirumunivarkku anRik kAdhal seyyA
thidam koNda gyAniyarkkE adiyEn anbu seivadhuvE                          12

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Word by word meaning (given by maNavALa mAmunigaL)

idam koNda – Present all around the earth
kIrththi – is the excellence
mazhisaikku iRaivan – of thirumazhisaip pirAn;
iNai – having the beauty of togetherness
adippOdhu – is the adorable flower that is his divine feet;
idhayaththu – having such a heart
adangum – (where AzhvAr’s such divine feet has) settled down
irAmAnusan – (is) emperumAnAr;
am – (his) distinguished
pon – and which is available for everyone to surrender to
pAdham – (is his) divine feet;
enRum – at all times
kadam koNdu – (they) think that it (the divine feet) is the goal for their nature
iRainchum thiru – having the wealth of worshiping (such divine feet of emperumAnAr);
kAdhal seyyA – not be friends with
munivarkku anRi – other than those who meditate about the above;
thidam koNda gyAniyarkkE – gyAnis having such extremely determined mind;
adiyEn anbu seyvadhu – adiyen befriend only (such gyAnis)

kadam = kadan -> way to do
dhidam -> dhruDam -> determined mind
koLgai -> having such thing

vyAkyAnam

idam koNda kIrththi – To test the greatness of his excellence of qualities that is spread all over the world, rudhran along with pArvarthi came and discussed in length and went away surprised by seeing his prowess;

and in kanchIpuram when after an old woman served him for some time he gave her youthfulness and loveliness;

(and because of that) and as AzhvAr started leaving from his town due to lowly troubles (from the king) and was going towards the south, as emperumAn who was lying down in that place also started to go with him, AzhvAr requested him (later) to go back to the temple, and emperumAn did what was mentioned, and emperumAn continues to show that he did so by the name of ‘sonna vaNNam seydha perumAL’ (yathOkthakAri – perumAL who did as was mentioned);

and in chOzha maNdalam as he was going through an agrahAram (royal donation of land to brahmins), a few people were reciting vEdhas, and they stopped it when they saw this AzhvAr {since they considered him not eligible to hear the vEdhic sound}, and as AzhvAr moved further they were not able to remember what came next in recitation, and they got surprised and went and called back AzhvAr, and AzhvAr took a black grain and split it to indicate it {next vEdhic word to continue from}, and the brahmins were able to recollect it – and this is a famous incident;

(amudhanAr) is saying ‘idam koNda kIrththi’ by thinking about all such greatness of AzhvAr.

idam koNda kIrththi – As said in pAsuram ‘niRpadhum Or veRpagaththu [thiruchchandha viruththam – 65]’ , his excellence/fame that is spread in all directions;

mazhisaikku iRaivan – Being a swAmi (master) of the dhivya dhEsam called thirumazhisai, and being identified by that name; that is, thirumazhisaip pirAn.

emperumAnAr-thirumazhisai AzhwAremperumAnAr with thirumazhisai AzhvAr

iNai adippOdhu – lotus flowers that is, the two divine feet that are most enjoyable and comforting; pOdhu = padhmam : lotus.

adangum idhayaththu irAmAnusan – In the atom sized mind, the pervasive divine feet could be fit in – emperumAnAr having such a region of heart {large heart}.

am poR pAdham – the divine feet (of such emperumAnAr), which is like a container of loveliness, which is distinguished, and which is desired, and which is available for everyone to surrender to;

enRum – at all times

kadam kOndu iRainjum – as said in ‘nasamsayasthu thadh bhaktha paricharya rathAthmanAm’ (~for the devotees of emperumAn’s devotes there is no doubt about attaining emperumAn), ‘gururEva parambrahmam’, and ‘nIkkamillA adiyAr tham adiyAr adiyAr em kOkkaL [thiruvAimozhi 8.10.10] (~the devotees of the devotees of the devotees of emperumAn are my lords), (so) it is emperumAnAr’s divine feet that is considered as to be attained; those who are determined to do so;

thiru munivarkkanRik kAdhal seyyA – having such infinite wealth, and always thinking deeply about such help of emperumAnAr; as said in ‘“thruNIkrutha virinchAdhi nirankusa vibhUthaya: rAmAnuja padhAmbhOja samAsrayaNa sAlina: “ [prArththanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet would ignore all the worlds (of leelA vibhUthi) as a grass/dust); except such people who don’t praise other than based on the deepest secret from sruthi, smruthi, ithihAsams, and purANas that is about charama parvam (ultimate state (of being devotee ((of devotees) ));

thiDam koNda gyAniyarkkE – only to the knowledgeable learned people who have such determination in their minds; thiDam – dhiDam = dhriDam -> strong will; koNda – having such;

{Examples of such gyAnis, who were devoted to emperumAnAr: }

This is a famous incident: One day, azhagiya maNavALan (srI ranganAtha) on a vAhanam came near emperumAnAr’s Mutt, emperumAnAr came out and fell on His feet and went back in to the Mutt; he saw that vaduga nambi did not come out and do the same but stayed inside; and asked, “Why did you not come out to worship namperumAL?”; and he replied, “If I came out to worship dhEvarIr’s perumAL, then the preparation of milk for my perumAL would be affected, isn’t it?”.

Due to the trouble of krimi kaNda chOzhan, emperumAnAr went to mEl nAdu (thirunArAyaNapuram / mElkote); AzhvAn went to that fellow’s assembly and won the kudhrushtis (who misinterpret vEdhas), and returned to kOyil (srIrangam) and was living there – during that time one day as he went to visit periya perumAL, the king’s men policing the entrance to the temple saw him and informed him about king’s order of ‘do not allow anyone inside the temple who is having the connection of rAmAnujar’, and some others of them said, he (AzhvAn) is a person of higher knowledge/qualities, let him in’; AzhvAn listened to their conversation, felt terrible about himself, and retreated, and said the knowledge and darshan of emperumAn outside of relationship with emperumAnAr is not for us; and so after that he did not go back to the divine feet of periya perumAL until emperumAnAr returned to kOyil; this is also well known.

(I am subservient) to such strong willed and noble people.

adiyEn anbu seivadhuvE – adiyEn: me who is of the nature of having subservience up to the devotees. anbu seivadhuvE – I befriend such devotees and be devoted to them.

jIyar also prayed for this, in “vAchA yathIndhrapAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi].

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

‘idam’ could refer both to this world and the other world (srIvaikuNtam). thirumazhisai AzhvAr‘s fame is spread in both this world and the other world.  emperumAn‘s nature is to protect; jIvAthmA‘s nature is to be a recipient of that protection; this gyAnam is fully understood mainly by thirumazhisai AzhvAr; no body else in any place seem to have understood as much as understood by him in this world (svarUpa gyAnam);

Now, are there anyone in parama padham who have such clear knowledge like him? Even though the AthmAs there have got clear knowledge, they did not get such gyAnam from out of this world that creates darkness in mind. So since even while living in this world AzhvAr got such knowledge, so how can others there be equal to him?

How about emperumAn who is the lord of both the worlds? Does his knowledge equal that of this AzhvAr? No, because since there is no one who can protect Him, he cannot fully understand the meaning of this knowledge.

So, only this AzhvAr‘s fame (of being subservient) is spread in all the worlds.

idam – place of stay – In thiruvekkA, emperumAn stayed in the place shown by AzhvAr. Such fame.

idam – emperumAn, from His places of Uragam, pAdagam, thiruvekkA, came and stayed in the heart of thirumazhisai AzhvAr;

idam koNda kIrththi – can be attributed to thirumazhisai; when dhEvas wanted to know a best place where they could go and do noble deeds, the scale tipped to the side of thirumazhisai with all other places kept on the other plate of the scale.

am poR pAdham – pon : gold.  A golden vessel would stay usable as is even if any kind of people touch it; similarly emperumAnAr‘s divine feet can be reached by anyone. It is sarva samAshraNIyam.

iRainjum thiru – seeking, wealth;  seeking (emperumAnAr‘s divine feet) itself is the wealth; even though seeking emperumAn is also considered wealth, as said in ‘gajAntham aishvaryam‘ (pinnacle of wealth is maintaining and feeding an elephant), pinnacle of wealth here is going up to seeking the AchAryan.

thiru munivarkku anRik kAdhal seyyA – Similar to “maRandhum puRam thozhA mAndhar [nAnmugan thiruvanthAdhi – 68] (~won’t worship others even by mistake)”.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 11

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 11

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that it is not possible for him to complete talking about the distinguished practicing (of sAsthra and sampradhAya) of those who have surrendered to emperumAnAr who holds in his head the divine feet of thiruppANAzhvAr.

Introduction (given by piLLai lOkam jIyar)

Till now with the three pAsurams celebrated the relationship of emperumAnAr with mudhal AzhvArs; in this pAsuram – for self to have this much of ability/qualification (to sing) as enabled in the initial stage by periya perumAL – in whose divine feet thiruppANAzhvar right from him birth was in love, thiruppANAzhvAr who was celebrated as ‘isaikArar [thiruvAimozhi 1.5.11]’ (poet/having sweet tunes) by nammAzhvAr; such thiruppANAzhvAr’s divine feet is always sought by emperumAnAr; those who have surrendered to such emperumAnAr – their practices (of following sAsthra and sampradhAya) cannot be completely talked about by me in this big world (says amudhanAr).

sIriya nAn maRaich chemporuL senthamizhAl aLiththa
pAriyalum pugazh pAN perumAL charaNAm padhumath
thAriyal chenni irAmAnusan thannaich chArndhavar tham
kAriya vaNmai ennAl solloNadhu ikkadalidaththE                11

pAsuram

Word by word meaning (given by maNavALa mAmunigaL)

sIriya – (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn
nAl – four types consisting of rig etc.,
maRai – such vEdhAs
semporuL – having a smooth run of words
senthamizhAl aLiththa – helped (get such meanings) through the beautiful poems of thamizh
pugazh – having the fame
pAr iyalum – being in this world
pAN perumAL – such thiruppANAzhvAr
charaNAm padhumaththAr – the lotus that is the divine feet (of the AzhvAr)
(thAr)iyal senni – (emperumAnAr) having a divine head that holds (such divine feet) as decoration
sArndhavan tham – those who have completely surrendered as their refuge
irAmAnusan thannai – to such emperumAnAr
kAriya vaNmai – their distinguished practicing
ikkadal idaththu – in this world that is surrounded by sea
ennAl solloNAdhu – it is not possible for me to complete talking about that.

Connecting the words differently, ‘ikkadal idaththE irAmAnusan thannaich chArndhavar’ to mean that in this world where there is not too many people who would do bhagavath samAsrayaNam (surrender to emperumAn), these people have reached the pinnacle of it and have surrendered to His devotee that is emperumAnAr as their refuge.

pAriyal – ‘iyal’ here means being so / happenings.
(charNAm padhumath) thAriyal – ‘iyal’ here means decorating, with,  thAr -> flower.

When considering the words as ‘kAriyal vaNmai’, having the generosity of the dark cloud (kAr); like the clouds that would equally pour in the land and the sea, the devotees of emperumAnAr pour about all of his auspicious qualities to everyone.

vyAkyAnam

sIriya nAn maraich chemporuL – As said in “sAhi srIramruthAsathAm”, vEdhas are the wealth for the learned (sath); and it is in the form of four types rig, yajur, sAma, and athrvaNa. Out of this, as said in “asAram alpa sAramscha sAram sAratharam thyajEth! – bhajEth sAratharam sAsthram rathnAkara evAmrutham – aNubhyascha mahadhbhyascha sAsthrEbya:mathimAnnara: – sarvathassAramAdhadhyAth pushpEbya iva shat padha:” (rid of useless and mediocre ones, and take only the best meanings from vEdhas), and in, “sruthi padha viparItham kshavEkalpam sruthowcha prakruthi purusha yOga prApakAmsOnapathya: – thadhi havibdhaguptham mruthyubIthAvichinvanynthupanishadhamruthAbdhEr uththamam sAramArya:”,

(~take the best one from the vEdhas, that is the ashtAksharam and the like);

(prabandham amalanAdhipirAn) considers the auspicious meanings of the components a, u, ma of the praNavam which is the essence from the ashtAksharam; (‘a’malanAdhipirAn, ‘u’vandha uLLaththanAi, and ‘m’andhi pAi; and rest of thirumanthram in the remaining pAsurams; for more experience see: http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html )

AzhvAr gave such great meanings using beautiful thamizh:

senthamizhAl – As “amalanAdhipirAn [amalanAdhipirAn-1]”, and as “uvandha uLLaththanAi [amalanAdhipirAn – 2]”, and as “mandhipAi vada vEnkata mAmalai [amalanAdhipirAn – 3]” that are the first words of the first three pAsurams of his prabandham amalanAdhipirAn, where he added the essence/root of vedhAs that is praNavam (aum), and adding other letters to those first letter (a,u,m) (through first words of pAsuram meaning);

aLiththa – gave (the prabandham) and protected everyone

pAriyalum pugazh – glory and auspicious qualities that have spread in all the worlds; that are in the happening;

pAN perumAL – As called as “isaikArar [thiruvAimozhi 1.5.11]” (poet/having sweet tunes), thiruppANAzhvAr was born in the lineage (pANar / nampAduvAn of kaisika purANam) of those who create divine songs, deeply learned the ways of music, and as said in ‘Ethath sAma gAyan nAsthE’, he sang sweetly for the pleasure of periya perumAL; and his identity itself is related to such singing; such noble thiruppANAzhvAr.

emperumAnAr-thiruppANAzhwAremperumAnAr with thiruppANAzhvAr

charaNAm padhumaththAriyal chenni – As said in “guru pAdhAmbujam dhyAyEth” , and “bhavath padhAbjE hrushtAsthu nithyam anubhUyamamAsya bhudhdhi:”, having the most enjoyable lotus feet (of thiruppANAzhvAr) in his (emperumAnAr) divine head, like how others would decorate their heads with crown etc.

irAmAnusan thannai – such emperumAnAr who is having the limits of being subservient to the devotees (of emperumAn).

sArndhavar tham – those who have taken (emperumAnAr as their) refuge

kAriya vaNmai – As said by vEdhAnthAchariar in “samaya niyathayA [nyAsa vimsathi -1 ]” they follow as per sampradhAyam (tradition), that is, as advised by piLLai lOkAchariAr in “karththavyam AchArya kainkaryamum, bhagavath kainkaryamum [srI vachana bhUshaNam -275]” (what is to be done is service to AchAryan and emperumAn), they have the greatness of following the ways; their generosity of showing in action to all the prapannas that this is the way to do such service;

ennAl solloNAdhu ikkadal idaththE – In this world that is surrounded by the seas, as it is hard for me to know the true full level of their greatness, it would be hard for me to complete talking about it.

padhumaththAr – lotus flower.
iyal – decorating (like with flower)
kAryam – proper deed to be done

When connecting ‘ikkadal idaththE’ with ‘irAmAnusan thannaich chArndhavar tham’, it gives this meaning: when it is hard to find in this world that begets darkness those who would surrender to emperumAn, it is impossible to complete talking about the greatness of those who surrendered to emperumAnAr’s divine feet which is the upper limit of surrendering.

When recited as ‘kAriyal vaNmai’, kAr -> cloud pregnant with rain drops; its ‘iyal’ / ways -> pours out without being partial to land or sea; vaNmai -> similar to such cloud, they are so generous in pouring out about all the auspicious qualities of emperumAnAr.

{What follows is piLLai lOkam jIyar immersing in the greatness of those who have surrendered to emperumAnAr}

Examples of ‘irAmAnusan thannaich chArndhavar tham kAriya vaNmai’, (examples of the greatness of those who surrendered to emperumAnAr as their refuge) :

– Memorizing the whole text after reading once the bhOdhAyana vruththi grantham, winning in the assembly of krimi-kaNda chOzha those who wrongly interpreted vEdhas – that is of AzhvAn;

– When emperumAnAr made victorious presence into mElnAdu (thirunArAyaNapuram), on the way to the temple, in an agrahAram (village of brahmins) there were a lot of mAyAvadhis (adhvaithins), he looked at them and wished to correct them to be srIvaishNavas, blessed ANdAn saying that you go every day to the tank where they bathe and wash your divine feet in that water; and he did the same; as they took that water they lost their bad ways and developed proper desire and surrendered to the divine feet of emperumAnAr – that is of ANdAn;

– Giving vyAkyAnam for thiruvAimozhi which is the essence of all vEdhas – that is of piLLAn

– Regarding thiruvEnkatamudaiyAn (srInivAsa), as nammAzhvAr wanted to continuously do pure kainkaryam as in ‘ozhivil kAlam ellAm udanAi manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi 3.3.1]’ , he performed such kainkaryam wished by AzhvAr as when creating a tank by himself, thiruvEnkatamudaiyAn came down to his level and carried the sand to help him on that – having such unimaginable excellence – that is of ananthAzhvAn;

– Doing thadhiyArAdhanam to the group of emperumAnAr for the day (in her bad state of poverty) – such paruththik kollai ammAL dhEvigaL

Is it possible to talk about their greatness using pAsurams?

Concludes piLLai lOkam jIyar, vAchAmagOcharam enRapadi. (it is beyond words).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhAnthAchariar mentions in his munivAhana bhOgam, “vEdhiyar thAm viriththuraikkum viLaivukkellAm vidhaiyagum idhu enRu viLambinOmE” (~we are saying that this (amalanAdhipirAn of thiruppANAzhvAr) is the seed for the detailed scriptures of vEdhas).

Since he provided prabandham in noble/proper thamizh and removed the troubles of devotees that came due to their svAthanthriyam (feeling independent from perumAn), and let us join with emperumAn, all of which are done by Acharyan, here pAN perumAL is the AchAryan.

Since he is an AchAryan, emperumAnAr is wearning this AzhvAr’s divine feet as a lotus flower in his head.

(Heard in srI. u.vE. vELukkudi krishNan swAmi’s upanyAsam)

emperumAnAr though has taken sanyAsam, has got his nephew ANdAn, has got a sister (ANdAL), has got a (abhimAna) son (piLLAn), etc. (the difference here is they are related to bhagavath bhAgavath kainkaryam).  Now emperumAnAr as a sanyAsi is also wearing flowers in his head that is the lotus feet of thiruppANAzhvAr!

  • – – – – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 10

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram – 10

Introduction (given by maNavALa mAmunigaL)

Says that those who keep in their head the divine feet of those who are fond of emperumAnAr, who is of the nature of praising the divine feet of pEyAzhvAr, are the ever great ones.

Introduction (given by piLLai lOkam jIyar)
By the previous two pAsurams – he talked about how the thick darkness that is ignorance (of external and internal things and beings) which was impossible for anyone in the world to escape from was destroyed by the two prabandhams given by poigai AzhvAr and bhUthathAzhvAr; in this pAsuram – after that darkness was destroyed, he says that they are forever srImAns (respected sirs) who have got the wealth of keeping in their heads the divine feet of those who are fond of emperumAnAr who praises the beautiful divine feet of peyAzhvAr who explained through his dhivya prabandham about his visualizing the sriya:pathi who was sitting in thirukkOvalUr.

emperumAnAr-pEyAzhwAremperumAnAr with pEy AzhvAr

manniya pEr iruL mANda pin kOvaluL mAmalarAL
thannodumAyanaik kaNdamai kAttum thamizhth thalaivan
ponnadi pORRum irAmAnusarkku anbu pUNdavar thAL
chenniyil sUdum thiruvudaiyAr enRum sIriyarE                    10

Listen

Word by word meanings (given by maNavALa mAmunigaL)

manniya – that which could not be rid of even if tried hard
pEriruL – darkness that is agyAnam (ignorance)
mANda pin – but which was completely removed by the two earlier AzhvArs; after that,
kOvaluL mAmalarAL thannodum Ayanai – in thirukkOvalUr with sridhEvi (thirumagaL), in krishNAvathAram where he showed up for everyone to see his piousness towards his devotees;
kaNdamai – the way he made them to see him
kAttum – was shown (to us) by
thamizhth thalaivan – pEyAzhvar who is the head of thamizh
pon adi – whose very desirable divine feet
pORRum – (emperumAnAr who is) of the nature of praising (such divine feet)
irAmAnusarkku – in the matters of such emperumAnAr
anbu – love
pUNdavar thAL – the divine feet of those who wear such love towards emperumAnAr as jewels
chenniyil– in their heads
sUdum thiru udaiyAr – those who are having the wealth of keeping such feet (in their heads)
enRum sIriyarE – any time, they are the great ones.

vyAkyAnam

manniya pEr iruL mANda pin – manniya pEr iruL – Darkness that is ignorance which is hard to remove other than by understanding the thathvam (being/truth), such grand darkness that is holding on tight to the AthmA. sthOthra rathnam 49 – “avivEka ganAndha dhingmukhE bahuthA santhatha dhu:kavarshiNi | bhagavan bava dhurdhinE” (~the big ignorance that is showering the sadness, in this samsAram (material life)),

mANda pin – after such a darkness had been destroyed. That is, after the first two AzhvArs before this pEyAzhvAR, that is, poigai AzhvAr and bhUthathAzhvAr had lighted the lamp that was complete in all aspects, had destroyed that ignorance; “gu-sabhdha: andhakArathyAthu; ru-sabdha: than nirOdhaka: andhakAra nirOdhithvAthu gururithyabidhIyathE” (gu-darkness; ru-removes it; since he removes the darkness the teacher is the guru);  after the first two AzhwArs had destroyed such darkness without trace;

kOvaluL mAmalarAL thannodum – As said in “oNdodiyAL thirumagaLum nIyumE nilAniRpa” [thiruvAimozhi 4.9.10], and “agalakillEn iRaiyum enRu alarmEl mangai uRai mArbhA” [thiruvAimozhi 6.10.10], and “rukmiNI krishNa jananI”, (AzhvAr visualized) perumAn along with pirAtti who is purushakAra bHUthai (who recommends us to emperumAn),

mAyanai – incarnating as krishNan, the diplomacy he showed by going, with the message tied to his neck, as a messenger of pANdavas; doing such lowly actions like as a charioteer whom arjunan directed by using his feet; wielding the weapon after saying he won’t, making day as night, lifting of gOvardhan, taking arjunan very near the nithya vibHUthi (srI vaikuNtam) {to bring back the child of a vaidhika person, the child which arjunan had promised to protect but could not; that child had been taken to srIvaikuNtam by srIdhEvi nAchchiAr}, and advising him with charmaOpAyam (ultimate means – mOksham – (charama slOkam)) – such sarvEswaran with unimaginable qualities;

Ayanai {the ‘m’ sound of thamizh here could be stopped in the previous word and thus split this word as Ayanai} – Or, AyanAr – Mr. Cowherd. Or, krishNan with such above qualities and playfulness. {even today the palace of jIyar (pontiff) at thirukkOvalUr is called ‘AyanAr matam’}.

kaNdamai – what was seen – with the light that is knowledge which removed the darkness that is ignorance, as he visualized (emperumAn with his consort) all such above qualities of doing lowly actions (for the devotees), and AzhvAr told everyone about it for their betterment.

kAttum – He showed through his dhivya prabandham starting with “thiruk kaNdEn pon mEni kaNdEn, thigazhum arukkaN aNi niRamum kaNdEn, serukkiLarum, ponnAzhi kaNdEn puri sankam kaik kaNdEn, en Azhi vaNNan pAl inRu” [mUnRAm thiruvanthAdhi – 1] (~saw the consort, saw the golden body (of emperumAn), saw the beautiful colour, saw the conch and the sudharshaNa wheel, today in my emperumAn). {does not say ‘sollum’ (told), but said ‘kAttum’ (showed) – he makes us too visualize it}

thamizhth thalaivan – As celebrated in pAlEi thamizhar” [thiruvAimozhi 1.5.11], and “in kavi pAdum parama kavigaL” [thiruvAimozhi 7.9.6] by nammAzhvAr who got knowledge sans blemish, the root head of growing such dhramida sAsthram (thamizh, prabandham) is pEyAzhvAr;

ponnadi pORRum – you see, after seeing such divine feet of AzhvAr, (emperumAnAr) did not do kainkaryam to such feet as per his subservient nature, but started praising such divine feet due to the beauty of such divine feet of pEyAzhvAr.

irAmAnusarkku – regarding emperumAnAr

anbu pUNdavar thAL – the divine feet of great souls who wear as ornaments their love (towards the matters of emperumAnAr)

chenniyil sUdum – those who keep in their heads (the divine feet of great souls) like wearing a flower; { that is: emperumAn -> pEyAzhvAr -> emperumAnAr -> those who love emperumAnAr -> those who keep such people’s divine feet in their heads }

thiruvudaiyAr – such people having the ultimate wealth. As said in “sathu nAgavara srImAn” (gajEndhrAzhvAn described), “lakshmaNO lakshmI sampanna:” (~lakshmaNA’s wealth that is kainkaryam {described like this as he left everything and started to follow srI rAman to the forest}), “antharikshagathas srImAn” (vibhIshaNazhvAn’s association with srI rAman)

enRum sIriyarE – since they have the affection towards such devotees, they will remain having such a wealth till there is time. It is said too, “srImath bhAgavathArchanam bhagavatha:pUjAvithEr uththamam – srIvishNOr avamAnanAth gurutharam srIvaishNava ullulanganam – thIrthAth achyutha pAdha jAth gurutharam thIrththam thadhIyAngrijam thasmAn nithyam athanthrithIpavasathA thEshAm samAradhanE” (doing archanam to devotees is nobler than doing it to bhagavAn; disrespecting a vaishNava (devotee) is a worse sin than disrespecting vishNu; getting devotees’ srIpAdha thIrtham (divine water of holy feet) is better than getting that of achyuthan emperumAn),
and “thasmAdh gurutharam bHOktham thadhIyArAdhanamnrupa mama mathbhaktha bhakthEshu prIthir abhyathikA bhavEth – thasmAth math bhaktha bhakthAscha pUjanIyA visEshatha:” (~my devotees of my devotees are more special to me, and are worth doing special pUjas to them );

In thiruvAmozhi, AzhvAr too sang “thirumAl adiyArgaLaip pUsikka nORRargaLE” [thiruvAimozhi 5.6.11];

In the same way, starting with ‘vAchA yathIndhra’, “pAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi] jIyar too prayed for such a devotion towards the emperumAnAr’s devotees.

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

mAmalarAL thannodum Ayanai – Because he is with pirAtti, his quality of moving with common people is brought out. “mAdhavO bhakthavathsala:” (because he is the husband of pirAtti he is showing his good quality towards his devotees, the quality of taking their bad qualities as good.)

Instead of ‘kaNdamai sollum‘ (saw and explained), amudhanAr says ‘kaNdamai kAttum’ -> since peyAazhvAr showed us the whole picture of his experience at thirukkOvalUr.  Such is the expert thamizh of Azhvar. In eedu srIsUkthi, for “vaN thamizh nUrka nORREn‘ [thiruvAimozhi 4.5.10], it is good to recollect here its vyAkyAnam, “vaN thamizh is to show the things that we are already used to as brand new (experience)”.

In rathnAvaLi, vedhAnthAchariar says “prathyak prathyakshayEnna: prathiniyatharamAsannidhAnam nidhAnam” (will make us see through our inner eyes, the vaiththamAnidhi who is always having the presence of lakshmi), so he says about thiruvAimozhi.

kamban in satakOpar anthAdhi says, “seyyOdaruvik kurugaip pirAn thirumAlai nanga kaiyOr kani enak kAttith thandhAn” (nammAzhvAr showed thirumAl (srIman nArAyaNan) as easy as a fruit in our palm”).

{

In contrast, later in this prabandham amudhanAr says, “kaiyil kani enna kaNNanaik kAttith tharilum, undhan meyyil pirangiya sIr anRi vENdilan yAn [104]” (even if you showed us kaNNan as easy as a fruit in our palm, we don’t want anything other than the love for your divine body (thirumEni).

}

thiru udaiyAr: thiru -> wealth;  pArathanthriyam is the wealth.  The kings wear crown in their head (mudi sUdum);  but here they wear the divine feet of those who hold the divine feet of devotees of emperumAnAr (adi sUdum). Former begets svAthanthriyam, latter begets pArathanthriyam.

bhagavath pArathanthriyam – wealth.

bhAgavatha (AchArya) pArathanthriyam – bigger wealth

AchArya bhaktha pArathanthriyam – biggest wealth – where it has reached its fullest maturity and it has no more space to grow.

  • – – – – – – –

Translation: raghurAm srInivAsa dasan

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