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upadhESa raththina mAlai – 58

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

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pAsuram 58

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

in the same way,

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

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

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

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

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

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

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

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

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

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

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

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

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

thirunarayanapuraththu_ay_jananyacharyarthirunAyAryanapuraththu Ay jananyAchAryar

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 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 – 51

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pAsuram 51

thunnu pugazhk kandhAdai thOzhappar tham ugappAl
enna ulagAriyanO enRu uraikkap – pinnai
ulagAriyan ennum pEr nampiLLaikku Ongi
vilagAmal ninRadhu enRum mEl                                                 51

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Word by word meaning

kandhAdai thOzhappar,
thunnu – of fitting
pugazh – greatness,
tham ugappAl – due to his affection (asked)
enna – are (you a)
ulagAriyar(n)OlOkAcharyar! (AchAryan for the whole world?).
enRu uraikka – As he said so,
pinnai – subsequently
pEr – the divine name
ulagAriyan ennum – of lOkAchAryan
nampiLLaikku – for nampiLLai
Ongi – spread
vilagAmal – without parting
ninRadhu – and stayed firm
mEl – in esteemed position.

vyAkyAnam

Now, he (maNavALa mAmunigaL) is divining the reason for the chief among the aforementioned ones, that is, nampiLLai, getting an even more distinguished name, as lOkAchAryar – with this pAsuram of ‘thunnu pugazh’, etc.

He (kandhAdai thOzhappar) is – the one having the greatness of great family heritage, education, moral conduct, having the name as pachchai vAraNap perumAL, being a divine grandson of mudhaliyANdAn, and being a divine son of kandhAdai ANdaN, isn’t he? It is talking about what such a person did, as ‘tham ugappAl’.

That is, seeing nampiLLai’s greatness of knowledge and wealth of disciples, he could not tolerate, and got jealous, and in the presence of perumAL insulted him, and, as he returned to his home, his divine wife who is of goodness, heard about this, and said a few words of regret, and hearing those words of her, he got his jealousy cleared as said in ‘pramAdhAth budhdhithOvApi yadhaka: kriyathE sadhA anuthaprasthu thAnEva kshamayEnnAnyathA sama:’ (~due to inattentiveness or knowingly what mistake is committed, always be repenting and asking for bearing /forgiving it; it cannot be any other way),

with great regret, to find the lost item in the actual place, was starting to go there with additional support,

at that time, as said in ‘ahEthOrapi sakrOdha marchchayan achyuthapriyam prabOdhya vividhairyathnai: praSAdhayEth’ (~ When one who does archanai and is dear to achyuthan gets angry without any reason, a knowledgeable one should try to get his mercy and satisfy him [is this the correct interpretation??]),

(thOzhappar decided) to please him, had come to the entrance of his divine house (thirumALigai), and was being there in the pial (thiNNai / front patio), saw such nampiLLai, and saw and heard his very submissive words and actions, and with love wondered what a way this exchange was, and due to excess of love, looked at him and said ‘All these days you were an AchAryan for a few people; now you have become fit for being an AchAryan for the whole world’, ‘enna ulagAriyar(n)O enRu uraikka’ – what, are you the lOkAchAryan, saying so he divined this name.

nampillaiulagAsiriyan (nampiLLai)

This is also referenced in ‘lOkAchAryabhidhAmdhathu: kalijidhdhAsa sUrayE | syAmEbhESasya charaNau karaNaisthribhirASrayE || dhayayA dhEvarAjasya dhAsarathyAryasanthathE | abhivrudhdhikaram vandhE harithadhvipadhESikam’ .

pinnai ulagAriyan ennum pEr, etc. – After getting the name due to him, the name lokAchAryar attained greatness (due to being associated with such great personality), and it was established for nampiLLai in all the worlds. After reaching him, this name stayed with him; by this, his being lokAchAryan was established without debate when the descendants of kUraththAzhwAn and mudhaliyANdAn surrendered unto nampiLLai’s divine feet.

The meanings said in this pAsuram, and for the other ones related to this – my (piLLai lOkam jIyar‘s) paramAchAryar periya pattar pirAn jIyar has mercifully explained this very well in anthimOpAya nishtai. See and follow in that.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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