Tag Archives: mudhalazhvars

upadhEsa raththina mAlai – 20

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

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pAsuram 20

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

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Word by word meaning

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

vyAkyAnam

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

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupmaNavALa mAmunigaL – thiruvaheendhrapuram

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 7

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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pAsuram 7

maRRuLLa AzhvArgaLukku munnE vandhu udhiththu
naRRamizhAl nUl seidhu nAttai uyththa – peRRimaiyOr
enRu mudhal AzhvArgaL ennum peyar ivarkku
ninRadhu ulagaththE nighazhndhu                                      7

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Word by word meaning

munnE – Before
maRRuLLa AzhvArgaLukku – the other seven AzhvArs,
vandhu – (the first three AzhvArs) came to the earth
udhiththu – and incarnated,
nal – (and in) good
thamizhAl – language thamizh
seidhu – (they) divined (aruLich cheydhu)
nUl – the dhivya prabandhams – mudhal thiruvanthAdhi, iraNdAm thiruvanthAdhi, and mUnRAm thiruvanthAdhi
nAttai uyththa – and made the people in the world reach the true goal (ujjIvikkumpadi);
peRRimaiyOr enRu – due to their having such greatness
ivarkku – these three AzhvArs
nigazhndhu – are referred to with the
peyar – divine name of
mudhalAzhvArgaL ennum – mudhal AzhvArgaL (first/foremost AzhvArs)
ninRadhu – which got well established
ulagaththu – in the world.

vyAkyAnam

He is divining the reason for them getting the name of mudhalAzhvArgal, by starting with ‘maRRuLLa AzhvAgaL’.

Out of the ten AzhvArs, these three mudhalAzhvArs incarnated before the other seven AzhvArs.

The first three AzhvArs are supreme like the praNavam (Om). They incarnated between the end of dhvApara yuga and beginning of kali yuga {several years pass between two yugams }. To indicate that too they are called as mudhalAzhvArgaL.

mudhal_azhwarsmudhalAzhvArs

thirumazhisaip pirAn also incarnated during similar times, and the rest of the AzhvArs incarnated during kali yuga, starting from the beginning of the yuga.

Now,

naRRamizhAl nuL seidhu  is, in the best language that is thamizh, very distinguished from other prabandhams, is their creation of dhivya prabandhams that is thamizh vEdham. They are thiruvanthAdhis of, ‘vaiyam thagaLi [mudhal thiruvanthAdhi]’, ‘anbE thagaLi [iraNdAm thiruvanthAdhi]’, and ‘thiruk kaNdEN [mUnRAm thiruvanthAdhi]’ .

The prabandhams and their thamizh are of the nature that can be celebrated as said in ‘senchoR kavaigAL [thiruvAimozhi 10.7.1]’, and ‘senthamizh pAduvAr [periya thirumozhi 2.8.2]’, and ‘inkavi pAdum parama kavigaLAl [thiruvAimozhi 7.9.6]’.

They themselves valued it saying ‘perum thamizhan nallEn peridhu [iraNdAm thiruvanthAdhi – 74]’.

Their greatness is such that they would celebrate their and others’ prabandhams about the thamizh and its formation.

With such greatness through their prabandhams, they removed the darkness (ignorance) in this world, and made people reach the true goal – due to such greatness they together got the name of ‘mudhalAzhvArgaL’ (first/foremost AzhvArs), as referred to by the world.

peRRimai : perumai – greatness/nobleness. Due to this, it shows their pre-eminence as said in ‘janmanA vidhyAcha’ (by birth and by education/knowledge).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org