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rAmAnusa nURRanthAdhi – 46

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

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is thinking about emperumAnAr’s help, he loses himself to that, and is falling at his divine feet.

Introduction (given by piLLailOkam jIyar)

As said in the previous pAsuram, emperumAnAr who possess all the auspicious qualities had given himself fully to amudhanAr; thinking about this help, being grateful for that, he says that the other six philosophies of wrong conclusions that are having bad arguments, and they being philosophies just in their name/words – were destroyed by him, he who is knowledgeable in nammAzhvAr’s thamizh vEdham, who is having his fame spread in all the directions, that is emperumAnAr, who entered in to my mind and established strongly like a well set plant, I surrender to such emperumAnAr.

kURum samayangaL ARum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhi iliyEn
thERumpadi en manam pugundhAnaith thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE                                  46

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Word by word meaning (given by maNavALa mAmunigaL)

samayangaL ARum – The six external philosophies
kURum – that are as said in ‘viLambum ARu samayamum [thiruvAimozhi – 4.10.9]’;  if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words;
kulaiya –  (emperumAnAr debated against them) to be destroyed;
kuvalayaththE – in this world where each such philosophy was ruling in their own ways,
uNarndhOnai – emperumAnAr who has realized/having knowledge of
maRai – thiruvAimozhi that is thamizh vEdham
mARan paNiththa – divined by AzhvAr,
madhiyiliyEn – I who am not having knowledge
to see based on the pramANams and have faith in it,
thERumpadi – like said in previous pAsuram, to make me have faith in his divine feet as the means and destiny
pukundhAnai emperumAnAr graced his entry into
en – my
manam – heart;
and in these ways
guNAnai – he is having auspicious qualities
ERum – that are popular
thisai anaiththum  – in all the directions;
losing to this help of
irAmAnusanai – such emperumAnAr,
iRainjinam – we bow to him.

vyAkyAnam

kURum samayangaL ARum kulaiya – Thinking that the body itself is AthmA ((uLukyam) chAruvAkam), size/form of body itself as AthmA, momentary knowledge is AthmA ((sAkyam) baudhdham), there is only knowledge (yOgAchAran’s baudhdham), nothingness is the only thing (mAdhyamikan’s baudhdham), (adhvaitham ->) brahmam is of no qualities, not having any form,  it is the only existing (no AthmAs),  is without any place, does not have any consorts (thAyAr), all the qualities of the form are all imaginary, everything other than brahmam are false, (pAsupadham/Saivam ->) rudhran is the supreme one – in these ways of philosophies whose arguments are not based on pramANams, but were shouting out whatever came to each one’s imagination in many ways – such outside philosophies to be destroyed;

kuvalayaththE As said in ‘kalaukalau bhavishyandhi nArAyaNa parAyaNA: | kvachith kvachith mahA bhAgA: dhrAmidEshu cha bhUricha: || thAmraparNI nadhee yathra  kruthamAlA payasvinee – kAvEri cha mahA bhAgA: pratheecheecha mahAnadhee  [SrImath bhAgavatham]’ (~ many knowledgeable ones will be born here and there near the banks of rivers thAmrapaNi, kAvEri, vaigai) and, ‘jAyathE’ (usually this term is used for emperumAn; here it is used for nithyasUris with whose characteristics AzhvArs incarnated), to be celebrated in these ways, the world which is the place of incarnation of AzhvArs who got non-blemished knowledge; in kali yugam;

mARan paNiththa thiruvAimozhi having ‘uyarvaRa uyar nalam udaiyavan yavan, ayaRvaRum amarargaL athipathi [thiruvAimozhi – 1.1.1]’, and, ‘uLan sudar migu surudhiyuL [thiruvAimozhi – 1.1.7]’, and, ‘nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn [thiruvAimozhi – 4.10.1]’ (He created brahmA, dhEvas, worlds, etc.,), and, ‘nAdi neer vaNangum dheyvamum ummaiyum mun padaiththAn [thiruvAimozhi – 4.10.2]’ (~He created the demo gods that you pray to, and you as well), and, ‘agala killEn iRaiyum enRu alar mEl mangai uRai mArbA [thiruvAimozhi – 6.10.10]’ (~ Oh one having the chest in which thAyAr is always present, saying that she would never leave from there), and ‘avAvil anthAdhi ippaththu aRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (~ those who have understood this decad of thiruvAimozhi of a thousand pAsurams, are of greatness even while born in this material world),

Nammazhwar-2

as said by nammAzhvAr who is referred to in ‘mikka iRai nilaiyum, meyyAm uyir nilaiyum, thakka neRiyum, thadaiyAgith thokkiyalum, Uzh vinaiyum, vAzh vinaiyum, Odhum kurugaiyar kOn, yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’,

such thiruvAimozhi that explain clearly about artha panchakam (five aspects related to attaining the goal).

maRai uNarndhOnai – having clear understanding of such thiruvAimozhi and its full meanings; he having complete knowledge;

thisai anaiththum ERum guNanai – As said in ‘thikkuRRa keerththi irAmAnusanai [rAmAnusa nURRanthAdhi – 26]’, etc., and ‘pAshaNda dhrumashaNda dhAva dhahana: ‘ (won the other philosophies), etc.,  and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)),etc., having the greatness that is pervading in all the directions;

madhiyiliyEn thERumpadi en manam pukundhAnai – I who was not having the knowledge to understand the true inner meanings based on seeing the ways of pramANams, was having cold heart, and without any discerning mind;

in such mind of mine he entered and made me understand the aforementioned greatness of him; such established lord of mine,

irAmAnusanai – that is, emperumAnAr,

iRainjinamE – we bow to him losing to such help of him. amudhanAr is attracted to his qualities and bowing to his divine feet, you see!

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

The six philosophies are: bhaudhdham, chArvAkam, naiyAyikam, jainam, sAnkyam, and yOgam.

kulaiya uNarndhOnai – emperumAnAr understood the full meanings of thiruvAimozhi such that the six philosophies are destroyed.

kuvalayaththE  kURum samayangaL – the philosophies which are not qualified to be present in this world of true knowledge.

kuvalayaththE paNiththa – in this world that gives darkness (absence of true knowledge), emperumAnAr divined such that true greatness is shown.

kuvalayaththE uNarndhOnai – shows the rarity that emperumAnAr is the only one who understood thiruvAimozhi fully in this world.

en manam – Since it is the mind entered by emperumAnAr, amudhanAr is saying ‘en manam’ to note his relationship with such mind. amudhanAr

amudhanAr’s destiny is emperumAnAr’s divine feet; it seems emperumAnAr’s destiny is amudhanAr’s mind!

– – – – –

Translation: raghurAm SrInivAsa dasan

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upadhESa raththina mAlai – 44

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

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pAsuram 44

theLLiyadhA nampiLLai cheppu neRi thannai
vaLLal vadakkuth thiruveedhip – piLLai indha
nAdu aRiya mARan maRaip poruLai nangu uraiththadhu
eedu muppaththARayiram.                                                                     44

pAsuram 44

Word by word meaning

theLLiyadhu A – With clarity
(what) nampiLLai
cheppum – divined about
neRi thannai – the ways (meanings),
vadakkuth thiruveedhip piLLai
vaLLal – having audhAryam (generosity),
indha nAdu – (for) those in this world
aRiya – to know,
uraiththadhu – divined
nangu – well
mARan maRaip poruLai – the meaning of thiruvAimozhi of nammAzhvAr,
muppaththARayiram – which is muppaththARAyirappadi (36,000)
eedu – called eedu.

vyAkyAnam

He (maNavALa mAmunigaL) divines that, after that, vadakkuth thiruveedhip piLLai divined as vyAkyAnam for (nam)piLLai’s explanation of dhivya sUkthi (thiruvAimozhi – divine words), and it is ‘eedu muppaththARayiram’.

theLLiyadhA nampiLLai cheppu neRi thannai – Being clear, deep/profound, and having the expertise in discerning what is required and what is not, such nampiLLai’s way of dhivya sUkthis,

cheppu neRi thannai – by this it implies that except the way in which he (nampiLLai) divined, he (vadakkuth thiruveedhip piLLai) does not know of any other ways.

As said in ‘gurupramANI kruthachiththavruththaya:’ (Direct the activities of the mind keeping guru as pramANam (reference)), is how he is following his AchAryan, isn’t it?

vaLLal vadakkuth thiruveedhip piLLai – Not for just those living during the same time, but for even those in later generations also to know and reach true goal, he wrote the eedu – vadakkuth thiruveedhip piLLai having such generosity.

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLai

indha nAdu aRiya – Like said in ‘nAdu nagaramum nangu aRiya [thiruppallANdu – 4]’ (for the villages and cities to know), including those having knowledge and not having knowledge, for every on in the country to know, and get involved.

mARan maRaip poruLai – meaning of thiruvAimozhi which is AzhvAr’s, and which is in the form of vEdham. It is as said in ‘mARan senthamizh vEdhaththin sezhum poruLai [sampradhAya chandhriakai – 11]’ (~ beautiful meaning of nammazhvAr’s beautiful thamizh vEdham).

nAdaRiya nanguraiththadhu – Like he (nammAzhvAr) divined thiruvAimozhi for making ‘Urum nAdum ulagamum thammaip pOl [thiruvAimozhi 6.7.2] (~ the village, country and world like him), he (vadakkuth thiruveedhip piLLai) also divined eedu very well for the world to know.

eedu muppaththARayiramIt is an additional twelve thousand compared to periyavAchchAn piLLai’s vyAkyAnam, is what he has divined.

eedu – meaning. He divined the meanings, and to get involved in it.

In the grantham of anthimOpAya nishtai it is divined ‘idhu thAn sruthaprakASikaiyil’ [Srutha prakASikai is a detailed commentary for emperumAnAr‘s SrIbhAshyam]. That is, eedu vyAkyAnam’s count matches SruthaprakASikai’s count.

As said in ‘gurubhyO(a)rhdha: sruthassapdhaisthath prayukthaichcha yOjitha: [SrIbhAshya sruthaprakASikA thaniyan] (Heard from Acharyas, and the words used by them are included – such..), here too vadakkuth thiruveedhip piLLai has included the words heard (from nampiLLai), and authored the vyAkyAnam, isn’t it? nampiLLai’s ways of explanation is the one that vadakkuth thiruveedhip piLLai has divined in vyAkyAnam.

In a later pAsuram as he (maNavALa mAmunigaL) is going to say ‘ezhuthErAr thamizh vEdhaththu eedu thanai [upadhEsa raththina mAlai – 48]’, vadakkuth thiruveedhip piLLai has the involvement of documenting it only (as the original author is nampiLLai who lectured this).

Even though this vyAkyAnam was compiled before sruthaprakASikai, it is okay for the count of this to be referenced with that grantham (since there is a match in the count).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 41

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

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pAsuram 41

theLLArum gyAnath thirukkurugaip pirAn
piLLAn ethirAsar pEraruLAl – uLLArum
anbudanE mARan maRaip poruLai anRu uraiththadhu
inbamigum ARAyiram.                                                                41

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Word by word meaning

thirukkurugaip pirAn piLLAn,
theL Arum – (who is having) full clarity in
gyAnam – knowledge,
pEr – (by the) special (periya)
aruLAl – grace of (kataksham)
ethirAsar – SrI bhAshyakArar,
Arum – with full of
anbudanE – devotion
uL – in his divine mind,
anRu – during that earlier time
uraiththadhu – divined
poruLai – grand meanings of
mARan – what nammAzhvAr divined, that is
maRai – dhrAvida (thamizh) vEdham, thiruvAimozhi,
migum – the vyAkyAnam which is full of
inbam – sweetness, is
ARAyiram – ArAyirappadi vyAkyAnam (having 6000 sets of 32 letters).

vyAkyAnam

Earlier, starting with ‘piLLAn nanjIyar … thiruvAimozhiyaik kAththa gunavALar [upadhESa raththina mAlai – 39]’, where he divined the list of each of the five AchAryas separately, out of that,

in this pAsuram, as said in ‘kurugaippirARku anbAm ethirAsar [bhagavath vishayam thaniyan]’ (emperumAnAr who is most dear to thirukkurukaippirAn piLLAn),

by the limitless kindness of emperumAnAr who is ‘prapanna jana kUtasthar [AchArya hrudhayam – 36]’ (head of the people who performed SaraNAgathy (surrendered to emperumAn)),

the count of groups of words vyAkyAnam authored by thirukkurugaip pirAn piLLAn is shad sahasram (six thousand),

says maNavALa mAmunigaL.

azhwar-emperumanarAzhvAr and emperumAnAr – AzhvAr thirunagari (thirukkurugUr)

theLLArum gyAnath thirukkurugaip pirAn piLLAn – Having suitable complete wisdom in clarity of knowledge for authoring the first vyAkyAnam for thiruvAimozhi, that is thirukkurugaip pirAn piLLAn.

ethirAsar pEr aruLAl – By the limitless kindness of emperumAnAr, as said in ‘un perun karuNai thannai [rAmAnusa nURRanthAdhi – 70]’. This is the reason for him doing the vyAkyAnam.

uLLArum anbudanE – That is, not doing it for kyAdhi (fame), lAbham (profit), etc., due to the limitless love for thiruvAimozhi. Due to unlimited compassion towards the sentient.

mARan maRaip poruLai – As said in ‘aruLinAn avvarumARaiyin poruL [kaNNinuN chiruththAmbu – 8]’ (essence of that rare (difficult to acquire/learn) vEdham), it being AzhvAr’s, in the form of vEdham, being hard for others to identify its meanings, such thiruvAimozhi’s meanings was divined as ArAyiram (in six thousand sets of 32 letters).

It was written with love, that suits with ‘avAvil anthAdhi [thiruvAimozhi 10.10.11]’ ().

anRu uraiththadhu – that is, listening from bhAshyakArar and thinking through it, getting clarity of the meanings, is when he had authored the vyAkyAnam.

If asking what its count is –

inbamigum ARAyiram – As said in ‘amar suvai Ayiram [thiruvAimozhi 1.3.11]’ (well-fit sweet and sound meaning), being fully interesting and sweet (rasa ganam), being delightful to the devotees, it is set in the length of delightful six thousand that he divined. That good taste is obtained from the mUlam (original text – thiruvAimozhi), isn’t it?

Since it is done with love, this would also be delightful, isn’t it?

Since he is loved like a son of paurANikar (well versed in puraNams, that is, emperumAnAr), he has written it in the count of SrI vishNu purANam of six thousand, isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 32

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

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pAsuram 32

mannu thirumazhisai mAdath thiruk kurugUr
minnu pugazh villipuththUr mEdhiniyil – nanneRiyOr
Eyndha paththi sArar ezhil mARan pattar pirAn
vAyndhu udhiththa UrgaL vagai                                                                      32

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Word by word meaning

mEdhiniyil – In the world
nal neRiyOr – those in good AchAryAbhimAna nishtai (having AchAryan as everything)
Eyndha – being together (for)
paththisArarthirumazhisaip pirAn,
ezhil – beautiful
mARannammazhvAr, and
pattar pirAnperiyAzhvAr,
vagai – detail
UrgaL – of the places
udhiththa – they incarnated
vAyndhu – as a group, are:
mannu – the well established
thirumazhisaithirumazhisai, and
mAdam – having belvederes/balconies (mAdangaL)
thirukkurugUr – (that is) thirukkurugUr (AzhvAr thirunagari), and
minnu – (having) shining
pugazh – greatness (that is,)
villipuththUrSrIvillipuththUr
(respectively).

vyAkyAnam

mannu thirumazhisai etc. – In this pAsuram he (maNavALa mAmunigaL) is divining that these are the places of incarnation of thirumazhisaip pirAn, and of thirukkurugUr kArimARan that is, nammAzhvAr, and of SrIvillipuththUr pattar pirAn, that is, periyAzhvAr.

mannu thirumazhisai – (In this pAsuram) as he (maNavALa mAmunigaL) is divining the places of incarnation in the same order as their months of incarnation, even though (in the previous pAsuram) after thirumaNdangudi (of thoNdaradippodi AzhvAr who incarnated in the month of mArgazhi) he had not divined about thirumazhisai (thirumazhisai AzhvAr’s incarnation being next to mArgazhi that is the month of thai) (instead in that previous pAsuram he had divined next at that time about thiruvanjikkaLam of kulasEkara AzhvAr related to mAsi month that comes after thai), but here it is to be noted that the ones given are in a sequence.

Or, it can be taken in this way: as he (maNavALa mAmunigaL) had divined earlier as ‘pugazh mazhisai ayyan aruL mARan [upadhESa raththina mAlai – 4](where, after thirumazhisai Azhvar, mARan that is nammAzhvAr was mentioned for the order of incarnation) – for that togetherness also, (here he is mentioning them one after the other).

mannu thirumazhisai – This place is having the ever-present relationship of SrI jagannAthar and (thirumazhisai) AzhvAr, and is being mahIsAra kshEthram thus making the earth lighter – such thirumazhisai. (as when rishis wanted to know a place where they could do their penances etc., and when thirumazhisai was placed in one plate and rest of the places was placed in another plate in the balance, the other places were lighter compared to thirumazhisai, so thirumazhisai was the chosen place for them).

This is south of thiruninRavUr, and near to that place.

thirumazhisai_azhvar_at_thirumazhisai_editedthirumazhisai AzhvAr – thirumazhisai

mAdath thirukkurugUr – As said in ‘mAda mALigai sUzhndhu azhagAya thirukkurugUr [thiruvAimozhi 4.4.11]’ (beautiful thirukkurugUr that surrounds us with palatial galleries), having the decorations and setup as a beautiful city of (AzhvAr) thirunagari.

nammazhvar_bavishyadhAcharnammAzhvAr with nAthamunigaL

minnu pugazh villipuththUr – that is – since ‘pArAr thol pugazhAn pattar pirAn [periyAzhvAr thirumozhi 2.3.13]’ divined his incarnation here, SrIvillipuththUr is having bright (significant) greatness in all directions;

srI_periyAzhvAr_aani_brahmothsavam_2013_arulalaperumal.tripod.comperiyAzhvAr

medhiniyil – in the world. As said in ‘SrInagaryAm mahApuryAm thAmraparaNi uththarE thadE | SrIthintriNI mUladhAmnE SatakOpAya mangaLam(we prostrate to satakOpar (nammAzhvAr) under the tamarind tree in thirunagari (AzhvAr thirunagari) situated on the northern banks of river thAmraparaNi), these are the kind of places where these ‘SrImAn’s incarnated;

If asking who they are –

nanneRiyOr Eyndha paththi sArar – (followed by those having good ways)  – ‘nanneRi’ (good ways) is – AchArya abhimAnam – that is, steadfast in those ways, thirumazhisai AzhvAr is followed lovingly by those like kaNikaNNar and perumpuliyUr adigaL who have surrendered to the AzhvAr who knows the correct path.

In this way, it is paththi sArar (bhakthi sAra), that is, thirumazhisaip pirAn who is worshiped by these ananya prayOjanars (not expecting any benefit other than AchAryan);

Or ‘nanneRiyOr’ could also be applied to the mentioned list of AzhvArs. Then it would be (kaNikaNNar, perumpuliyUr adigaL, and)  madhurakavi AzhvAr and ANdAL (respectively). It is they who worshiped in fitting ways to the counterpart (AchAryan?) like proper disciples.

ezhil mARan – (nammAzhvAr) – It is – jagadhAbharaNar that is vakuLabharaNar. ezhil – beauty

pattar pirAn – SrI bhatta nAthar – that is periyAzhvAr.

These three AzhvArs are such that it is very difficult/rare to get them in this earth, and they incarnated for the protection of the sentient, and this is the detail of the places of their incarnation.

These places are in the west, north, and south of SrIrangam which is in the east.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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