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upadhESa raththina mAlai – 66

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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 – 52

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pAsuram 52

pinnai vadakkuth thiruveedhip piLLai anbAl
anna thirunAmaththai Adhariththu – mannu pugazh
maindharkkuch chARRugaiyAl vandhu parandhadhu engum
indhath thirunAmam ingu.                           52

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Word by word meaning

pinnai – later
vadakkuth thiruveedhip piLLAi vadakkuth thiruveedhip piLLAi who is nampiLLai’s disciple
anbAl – due to affection (towards his AchAryan)
Adhariththu – liked
anna – such
thirunAmaththai – divine name,
chARRugaiyAl – gave that name
myndharkku – to his divine son
mannu – of ever present
pugazh – greatness,
indha thirunAmam – (so) this divine name that is (piLLai) lOkAchAryar
vandhu – came about in this manner,
parandhadhu – spreading
engum – in all places
ingu – in this world.

vyAkyAnam

Now he (maNavALa mAmunigaL) is divining his showing that such is the reason for the divine name lOkAchAryar to spread everywhere in the world, starting the pAsuram with ‘pinnai’.

That is – during that time when the divine name of nampiLLai as lOkAchAryar was going well established, he who was having staunch indifference to worldly objects (athi virakthar), and who was always doing service to his AchAryan nampiLLai – that is vadakkuth thiruveedhip piLLai, due to his AchAryan’s command a divine son incarnated in the same year; then he who is immersed in love towards AchAryan –

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLai

anbAl anna thirunAmaththai Adhariththu – Since this divine name was given by affectionate ones (anbudaiyOr sARRu [upadhEsa raththinamAlai – 50]), he (vadakkuth thiruveedhip piLLai) too with affection, loved that name whose greatness is beyond words and mind and –

mannu pugazh maindharkkuch chARRugaiyAl – due to naming his divine son who is of apt nature for naming with such a name; that is, being an incarnation of nambUr(u) varadhar (being born as per his (nampiLLai’s) command) and thiru aththiyUr (hasthigiri – kAnchIpuram) varadhar (being of same star day), to such divine son having ‘ERkum perum pugazh [thiruvAimozhi 3.9.11]’ (greatness that fits the state of emperumAn, nammAzhvAr, thiruvAimozhi, etc.). In this way, due to divining the name to the divine son having such ever present greatness,

piLLaiLOkacharyar_thiruvarangammannu pugazh maindhar – piLLai lOkAcharyar – as divining in thiruvarangam

vandhu parandadhu, etc. – In this way this name was gratified by krishNa pAdhar (vadakkuth thiruveedhip piLLai), and his divine son’s name came and spread here everywhere. A name that flooded; his name that is piLLai lOkAchAryar jumped up around in the world and spread everywhere. Like how when a flood breaks boundary it would flood forests, higher grounds, etc., this flood that is his name spread everywhere whether they  are having knowledge or lacking it, in such a way that everyone could know, think, and reach true goal.

jIyar too would repeat many times this divine name as he said in ‘vAzhi ulagAsiriyan [mumukshuppadi thaniyan] (long live piLLai lOkAchAryar), and to his confidential (antharanga) disciples he guided them about this name for reaching true goal; and when looking at those who are indifferent to this name, he would always feel dejected saying “when there is this simple and sweet name, without thinking about this and reaching true goal, they are suffering (in this earth)”.

– – – – – – – – – –

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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upadhESa raththina mAlai – 50

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pAsuram 50

namperumAL nammAzhvAr nanjeeyar nampiLLai
enbar avaravar tham ERRaththAl – anbu udaiyOr
sARRu thiru nAmangaL thAn enRu nannenjE
Eththu adhanaich chollu(i) nee inRu.                                                     50

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Word by word meanings

namperumAL nammAzhvAr nanjeeyar nampiLLai enbar – are called so
avaravar tham ERRaththAl – due to each of their greatness;
anbu udaiyOr – those who love them
sARRu – named
thiru nAmangaL thAn enRu – these divine names; saying so
nal nenjE – oh good mind
nee – you
solli – say
adhanai – that greatness
inRu – now (today)
Eththu – and praise.

vyAkyAnam

(nam => my/our (dear)).

Now, after talking about vakuLabhUshaNa (nammAzhvAr) dhivya prabandha vyAkyAnams, he (maNavALa mAmunigaL) wishes to divine about its core meanings said in SrI vachana bhUshaNam which shows the excellence of ways (nishtAkramam), and so he is setting up for it here.

If asking how – he is divining one pAsuram each in three pAsurams now, about namperumAL et al who were talked about in previous pAsurams, as to how they got such wonderful names; and while doing that he talks about the reason for nampiLLai getting the name of lOkAchAryar, and that this name was the reason for the name of piLLai lOkAchAryar, and due to him how the name was spread everywhere.

Out of that, in this pAsuram, he divines about how those starting from namperumAL who were talked about in earlier pAsurams got such wonderful names, by starting this pAsuram withnamperumAL’.

namperumALThat is, as said in ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (~ we can see these auspicious qualities in namperumAL (at SrIrangam)), such namperumAL who could be experienced by the AchAryas;

nammAzhvArAs said in ‘mugilvaNNan adi iNaiyai adaindhu aruL sUdi uyndha [thiruvAimozhi 7.2.11] (~surrendered to the divine feet of mugilvaNNan (emperumAn having the dark hue like the dark cloud), and got true goal by his grace) – such nammAzhvAr.

nanjeeyar – He who was accepted by namperumAL’s divine son bhattar.

nampiLLai – He who was loved in a great way by nanjeeyar, and as said in ‘nampiLLai gOshtiyO? namperumAL gOshtiyO?’ (when nampiLLai’s kAlakshEpa gOshti disperses after completion, the king and others see that in awe asking whether such a big assembly is the gOshti of namperumAL or of nampiLLai) – such nampiLLai having such a big wealth of looking for more people to do mangaLAsAsanam to emperumAn.

enbar anbudaiyOr – those who love them would call (them by these names).

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL thAn enRu – Due to each of their own greatness, those who are having very high devotion/love towards them gladly divined these names for them.

thAn enRu – think, how wonderful are these names, inRu adhanaich cholli nee Eththu ­– and you say so and praise that.

anbudaiyOr sARRu – is – {about the name namperumAL} – He (piLLai lOkAchAryar) divined ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (we can see these auspicious qualities in namperumAL (at SrIrangam)), isnt’ it?

One upon a time, in a group, a few who were nefarious had brought perumAL (from SrIrangam) and emperumAns of that place, and grabbed them all to the effect of saying ‘kettEn’ (sinned), and took to the North; at that time, one who is good towards the divine feet of perumAL by name rAjakaNda gOpAlar, an araiyar (devotees organized by SrIman nAthamunigaL in various temples, and currently include SrIrangam, SrIvillipuththUr, AzhwArthirunagari – they sing pAsurams, show dramatic acting of meanings of pAsurams during occasions at the temple), he could not bear that separation like said in ‘enganE tharikkEn unnai vittu [thiruvAimozhi 7.2.1]’ (How would I survive when separated from you?), was searching for him like ‘iru nilam kai thuzhA [thiruvAimozhi 7.2.1]’ (searching with hands in the big world (~since not having energy to walk/see, due to missing Him)), and went there, and saw that person, and sang sweetly like in ‘nudangu kELvi isai [thiruvAimozhi 3.4.6]’ (EmperumAn is like a song that mesmerizes those who hear it), and he lovingly asked ‘what do you need?’, reply was ‘our perumAL came here, you should give him’, and he said ‘if so take him and go’, and showed many statues, and at that time as He could not be found among them, he was sad like said in the ones like ‘sindhikkum thisaikkum [thiruvAimozhi 7.2.5]’ (thinks about earlier experience with emperumAn, loses her mind); at that time that man’s daughter liked and brought to her harem (queen’s quarters) he who is azhagiya maNavALap perumAL, and as that man came to know this matter, he brought without her knowledge and showed asking ‘Is he your perumAL?’, and seeing this the araiyar hugged perumAL with a lot of love as said in ‘SrI ranganAtha! mama nAthA! [SrIranga gadhyam] (Lord of SrIrangam, my lord), and in ‘arangamALi en ALi [periya thirumozhi 7.3.4]’ (ruler of thiruvarangam periya kOyil, and my ruler), and ‘en aragaththu innamudhar, kuzhal azhagar, vAi Azhagar, kaN azhagar [nAchchiyAr thirumozhi 11.2]’ (my sweet nectar of thiruvarangam, having beautiful hair, divine mouth, and divine eyes), araiyar hugged azhagiya maNavALan saying ‘yes he is namperumAL’, and mercifully/quickly returned to thiruvarangam – his incident is famous, isn’t it?

araiyar_crownanbudaiyOr: crown of an araiyar

At that time, when everyone doubted that this is not perumAL, Ayi AzhvAr piLLai signed on the divine vigraham saying ‘ivar nammudaiya perumALAm’ (yes he IS our perumAL ). From that day onward, that (name) became his identity – they divine the story in this way also.

Next, reason for the coming of name nammAzhvArOnce upon a time, perumAL loved AzhvAr as ‘nam’ AzhvAr, compared to other AzhvArs, and also for the periya thiruvadhyayanam (uthsavam) he would divine the writing of letter addressing him in the same way and send it to thirunagari – this is the fact isn’t it?

Not only that, at one point when perumAL with many others had mercifully stayed in malai nAdu (state of kEraLA), at that time unexpectedly emperumAns from other dhivya dhEsams and AzhvAr (from AzhvAr thirunagari) too had joined Him there; at that time perumAL, like said in ‘palar adiyAr munbu aruLiya [thiruvAimozhi 7.10.5]’ (singling him out and gracing him in the assembly of great devotees), very kindly called AzhvAr – ‘nam AzhvAr nam arugE vArum’ (my AzhvAr, come near me), saying so kept him in his divine throne itself, and divined him his shirt of pearls (muththin chattai), and vatta maNai, and more, and divined him like said in ‘thammaiyE okka aruL seyvar [periya thirumozhi 11.3.5]’ (would mercifully give his equivalence) – they divine this incident.

nam SatakOpanaip pAdinaiyO enRu namperumAL vinjiya AdharaththAl kEtpar’ (namperumAL with much desire inquired – did you sing about our SatakOpan?) – is what he (poet kambar) also said.

namperumal-nachiar_serthi2anbudaiyOr: namperumAL and thAyAr

Not only these, periya mudhaliyAr (SrIman nAthamunigaL), had regarded him more than other AzhvArs, got, with dhvayam first, the meanings of thiruvAimozhi etc., due to his (nammAzhvAr’s) grace; as the showing of that distinction, like saying ‘our AchAryAn’, he would say ‘nammudaiya AzhvAr’ (my/our AzhvAr) – this is how he was lovingly doing this. Due to this only he divined ‘na: kulapathEr vakuLAbhirAmam [sthOthra rathnam – 5]’ (my chief and head of the group), isn’t it?

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691anbudaiyOr: nAthamunigaL with nammAzhvar

Now, he who was always thinking about thiruvAimozhi and was crowned as an expert (for having lectured on thiruvAimozhi for 100 times), that is nanjeeyar – reason for his name is – after he surrendered to bhattar’s divine feet, got sanyAsam at mEl nAdu (karnAtakA), gave up all his attachments there, came to thiruvarangam, and stood under bhattar’s feet – seeing this, bhattar with great happiness said ‘nammudaiya jeeyar vandhAr’ (my jeeyar has come), pulled him up and hugged him and rejoiced, and starting from that day, the vedhAnthigaL got this name of ‘nanjeeyar.

parasara-bhattaranbudaiyOr: bhattar, with nanjeeyar at his divine feet

Now, he who is liked very much by him (nanjeeyar), he who can be said as incarnation of nammAzhvAr, that is nampiLLai – how he got that name is: nanjeeyar divined a vyAkyanam for thiruvAimozhi, having the length count of nine thousand, and mercifully gave that text to the divine hands of him whose name was varadharAjar who had surrendered to his divine feet, asking him to make a copy of it. When he was going to (his) place, it had fallen into the river, and so he had written on empty leaves without missing any words, returned and kept it in front of nanjeeyar; he opened it and since it was very good, he asked ‘how did this happen?’, and listened to him explaining the reason and divined his happiness saying ‘What a great ability of this knowledge!’, and divined ‘nammudaiya piLLai – thiruk kali kanRi dhAsar’ (my piLLai (nam piLLai)), and starting from that day, the name of ‘nampiLLai’ is famous in the world isn’t it?

nanjeeyaranbudaiyOr: nanjeeyar

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL – these are those divine names, isn’t it?

nannenjE – Oh the mind which knows about the greatness of these divine names and being happy.

Eththi adhanaich chollu nee inRu – Today being a good time for thinking about these divine names, you who has understood their sweetness, say with your mouth’s content, what a great thing that there are some such divine names (ivaiyum sila thirunAmangaL irundhapadiyE), and praise them.

From time immemorial these were not thought about – to compensate that loss, today when taste in this matter is born (izhavu theera, ruchi piRandha inRu), try to do the good thing of praising those names and gain your true nature;

praise as said in ‘prathyakshE gurava: sthuthyA:’ ((Glorify the AchAryan in public and in his presence), and ‘gurOrnAma sadhA japEth [anthimOpAya nishtai, page 10]’ (Should always meditate AchAryAn’s divine name), and ‘solluvOm avan nAmangaLE [rAmAnusa nURRanthAdhi – 1]’ (shall say him (emperumAnAr‘s) divine names), and ‘en manam Eththi anRi ARRagillAdhu [rAmAnusa nURRanthAdhi – 89]’ (~ my mind would not rest without praising).

{ Have heard an interesting interpretation where if we put a pause/comma after the word ‘namperumAL’  in this pAsuram, then the first line would be like: namperumAL himself with love would say nam AzhvAr, nam jeeyar, and nam piLLai. }

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 48

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

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pAsuram 48

seerAr vadakkuth thiruveedhip piLLai ezhudhu
ErAr thamizh vEdhaththu eedu thanai – thArum ena
vAngi mun nampiLLai eeyuNNi mAdhavarkkuth
thAm koduththAr pin adhanaith thAn.                                         48

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Word by word meaning

vadakkuth thiruveedhip piLLai,
seer Ar – who is having greatness
ezhudhu – merciful writing of
Er Ar – fully distinguished
thamizh vEdhaththuthiruvAimozhi’s
eedu thannai – eedu, that is muppaththARAyirappadi vyAkyAnam (36,000 padi vyAkyAnam);
mun – earlier
nampiLLai
thArum ena – asked to give it
vAngi – and obtained it,
pin – and later
thAm – that nampiLLai
koduththAr – mercifully gave
adhanaith thAn – that eedu
eeyuNNi mAdhavarkku – to eeyuNNi mAdhavar.

vyAkyAnam

So, as he vowed earlier he (maNavALa mAmunigaL) explained that there are these vyAkyAnams, and now, that which is said as ‘nampiLLai cheppu neRi [upadhEsa raththina mAlai – 44]’ (meanings of thiruvAimozhi as explained by nampiLLai), which is having in itself the meanings of all dhivya prabandhams, which is having the greatness that by listening to it once then it can be concluded as everything is listened – he (maNavALa mAmunigaL) thinks that he should divine such eedu’s history also, and so he divines two pAsurams about that too, for every one to know,

– and he (maNavALa mAmunigaL) is divining that history in the order in which it is said of bhagavath vishayam starting with – ‘ivar eedu aLiththaRku Eyndha mAdhavar [bhagavath vishya thaniyan]’ (from nampiLLai to (eeyuNNi) mAdhavar, and so on).

seerAr vadakkuth thiruveedhip piLLai – Him having full of greatness is – by the grace of AchAryan, he was able to understand and write the divine meanings that the AchAryan divined, and having the maturity of knowledge etc., so that he is able to help others.

Or, when ‘seerAr’ is taken as adjective to ‘thiruveedhi’, as said in ‘seerAr nedumaRugu [periya thirumozhi 7.9.10]’ (having great and long streets); that (place) is being complete with the wealth of srIvaishNava SrI including him.

vadakkuth thiruveedhip piLLai – differentiates from naduvil thiruveedhip piLLai. It is the north street from his street where he is divining his presence. It is close to AdhikEsavap perumAL kOyil (temple) that is near rAjan thuRai (in SrIrangam). In this way he is in a different place from where he is divining the vyakyAnams. So that itself became an identity for him.

For his AchAryan nampiLLai too, the identity is ‘mAdath thiruveedhip piLLai’, isn’t it?

It is like saying ‘kOyilil vAzhum vaittaNavan [periyAzhvAr thirumozhi 5.1.3]’ (living by your temple, am a SrIvaishNavan (having that strength/pride (midukku)).

In this way what he who is being identified based on the place that enriches the knowledge, (who wrote the eedu, now nampiLLai asked him to give it) –

ezhudu ErAr thamizh vEdhaththu eedu thannai thArum ena vAngi – that is, he wrote ‘nampiLLai cheppu neRi [upadhEsa raththina mAlai – 44]’ (meanings of thiruvAimozhi as explained by nampiLLai). So, considering that he simply documented nampiLLai’s words , he was also mentioned along with piLLAn and others. It implies that this is all nampiLLai’s divine work, isn’t it?

ErAr thamizh vEdhaththu eedu thanai – As said by ‘ErArndha thamizh maRai ’ (thamizh vEdham, that is thiruvAimozhi, is full of beauty), the beauty here is that having greatness that is not present in anything else, that is, full of beauty from the combination of words and meanings, and for that thamizh vEdham (thiruvAimozhi) the eedu vyAkyAnam being ably attractive like a decoration for it.

Based on that, ‘being beautiful’ can be an adjective to eedu as well.

eedu thanaith thArum ena vAngi – In this way, writing such an eedu muppaththARAyiram (36,000 padi) vyAkyAnam which attracts the minds, and placing it in front of nampiLLai, at that time (he) opened and performed divine eyeing, became very happy, ‘but you wrote during my time and without my permission, so handover the grantham which was written in this way’, saying so he got it from his divine hands, –

mun nampiLLai – at that time, nampiLLai. That is, during the time when the proper relationship between AchAryan (master) and Sishyan (disciple) were in vogue; nampiLLai who was managing those principles very well;

eeyuNNi mAdhavarkkuth thAm koduththAr pin – he kept it with him in his own presence, and then gave it to eeyuNNi mAdhavar. That is, incarnated in the lineage of ‘eeyuNNi’, after surrendering to his (nampiLLai’s) divine feet, was given his AchAryan nanjeeyar’s divine name that is mAdhavap perumAL , and being his much loved disciple.

nampillai-goshti1nampiLLai thiruvAimozhi kAlakshEpam – eeyNNi mAdhava perumAL is facing 2nd from right

thAm koduththAr pin – Being known as ‘mAdhava sishyar’ (disciple of nanjeeyar), and his identity being tied to that as said by the words ‘seemAdhavan adikku anbu seyyum [rAmAnusa nURRanthAdhi – 3]’ (being devoted to the divine feet of SrI mAdhavan (here it implies nampiLLai being being devoted to nanjeeyar whose original name is mAdhavAchAryar)), and he who conducted upanyAsam for thiruvAimozhi such that it can be the count of thirty six thousand as written,

and gave it to him as his (receiver’s) gain.

Like distributing one’s own wealth to one’s own preferred people, he gave it in the hands of him, saying, ‘without revealing this to anyone, constantly meditate upon it’. He gave this great wealth to mAdhavap perumAL. {This name implies husband of SrIdhEvi who represents wealth – he is giving this eedu wealth to the person named so}.

pin – after (vadakkuth thiruveedhip piLLai) kept it in front of him.

adhanaith thAn – the text that was written without his permission, that one.

So, in this way he gave the great meanings to (eeyuNNi) mAdhavap perumAL, saving it with him for helping everyone (connected to him) later.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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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 – 43

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

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pAsuram 43

nampiLLAi thammudaiya nal aruLAl Eviyidap
pin periyavAchchAn piLLai adhanAl – inbA
varu paththi mARan maRaip poruLaich chonnadhu
irupaththu nAlAyiram.                                                                       43

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Word by word meaning

nampiLLai
thammudaiya – by his
nal aruLAl – good grace
Eviyida – commanded,
pin – after that
adhanal – due to that precept
periyavAchchAn piLLai
chonnadhu – divined
mARan maRaip poruLai – meanings of thiruvAimozhi (that came due to)
paththi – devotion (that came due to)
inbA – delightful
varu – bhagavath katAksham (to nammAzhvAr);
irupaththu nAlAyiram – (vykyAnam for it is) – irupaththu nAlAyirappadi (24,000).

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, after that, based on nampiLLai’s order, periyavAchchAn piLLai divined a vyAkyAnam that is three times bigger than the one said in previous pAsuram (onbadhinAyirappadi vyAkyAnam of nanjeeyar).

nampiLLai thammudaiya nal aruLAl Eviyida – Being one who enriches the sampradhAyam, who is glorified as as ‘kAruNyapUrNam kalivairidhAsam [nampiLLai thaniyan]’ (being full of kindness, having the name of thirukkalikanRi dhAsar dhAsyam nAmam nampiLLai), being a krupAmAthra prasannAchAryar (teaches purely based on looking at the pitiable state of those sentient who are interested in learning and following), that is nampiLLai,

being interested only in being beneficial to others, with his grace as said in ‘koLvadhilaiyAgiya kuLirndha aruL thAn [SrI vachana bhUshaNam thaniyan]’, asked him to do a vyAkyAnam for thiruvAimozhi; as per that, based on the precept that is only due to grace, (periyavAchchAn piLLai) thought of it as ‘kriyathAm ithi [SrI rAmAyaNam AraNya kAndam – 15.7]’ (it shall be built), and as ‘kUvip paNi koLLAy [thiruvAimozhi 8.5.7]’ (call me in front of you and divine your acceptance of my servitude),

periyavachan-pillaiperiyavAchchAn piLLAi

pin periyavAchchAn piLLAi – after such a command, as said in ‘paraVanasmi [SrI rAmAyaNam AraNya kANdam 15.7](adiyen dhAsa bhUthan), being a servant of that one,

adhanAl – based on the command of the AchAryan – by this it distinguishes him from naduvil thiruveedhip piLLai bhattar, and vadakkuth thiruveedhip piLLai who wrote vyAkyAams on their own accord (after listening to kAlakshEpams of nampiLLai).

adhanAl inbA varu paththi mARan maRaip poruLai – If what is desired to be done very much is decreed to be done, then one would rush for it. For thiruvAimozhi too which is ‘pAlOdu amudhanna Ayiram [thiruvAimozhi 8.6.11]’ (being most enjoyable like the mix of milk and nectar/food), such a decree was made for doing vyAkyAnam. That is why he authored vyAkyAnam for thiruvAimozhi that was created by the devotion instigated by emperumAn (that is, inbA varu paththi mARan maRaip poruLaich chonnadhu).

inbA varu paththi – The matter (emperumAn) to think about is sweet, as can be said as ‘susukham [srI bhagavath gIthA 9.2]’ (pleasant/sweet to follow in action), the devotion (bhakthi) is being of unlimited happiness, AzhvAr who is apt (prApthar) and respected/confidential (Apthar), by the force of overflowing devotion like a flooding river, divined thiruvAimozhi which is thamizh vEdham, and periyavAchchAn piLLai divined its meanings as a vyAkyAnam for it.

irupaththu nAlAyiram – is the meanings of thiruvAimozhi of paththi (devotion) mARan.

Like saying ‘kAdhal kurugUrch chatakOpan [thiruvAimozhi 2.1.11]’ (having uncontrollable love that is nammAzhvAr of AzhvAr thirunagari), since this came due to ‘inbA varu paththi’ (grace through which the devotion came), it incarnated as ‘bhakthAmrutham [thiruvAimozhi thaniyan]’ (as nectar for devotees). In this way, the unbounded sweetness that is the meanings of mARan‘s thiruvAimozhi, is of twenty four thousand.

As said in ‘chathurvimsathsahasrANi SlOkAnAm ukthavAn rushi: [SrI rAmAyaNam bAla kANdam – 4.2]’ (rushi divined it having twenty four thousand slOkas), the count of one that is best of ithihAsams, that is, SrI rAmAyaNam, is how periyavAchchAn piLLai divined his vyAkyAnam.

inbA varu paththi mARan maRaip poruLai – As said in ‘irAmAyaNam ennum paththi veLLAm [rAmAnusa nURRanthAdhi – 37]’ (~ flood of devotion that is rAmAyaNam), is how this (thiruvAimozhi) is also of flood of devotion. So its vyAkyAnam is also formed in the same way (of count).

‘SrI rAmAyaNam enRum thiruvAimozhi enRum iraNdu mahA prabandhangaL uNdu’ (there are two great prabandhams named SrI rAmAyaNam and thiruvAimozhi) – is how these two are said as equivalent isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 9

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

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pAsuram – 9

mARan paNiththa thamizh maRaikku mangaiyarkOn
ARangam kURa avadhariththa – veeRudaiya
kArththikaiyil kArththikai nAL inRenRu kAdhalippAr
vAyththa malarth thALgaL nenjE vAzhththu.                           9

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Word by word meaning

mArannammAzhvAr
paNiththa – divined (aruLich cheydha)
thamizh maRaikku – dhrAvida vEdhas, that are the four prabandhams, thiruviruththam, periya thiruvanthAdhi, thiruvAsiriyam, and thiruvAimozhi ;
(for these prabandhams),
mangaiyar kOnthirumangai AzhvAr
ARu angam – (created) its six parts, that are the six prabandhams – periya thirumozhi, thirukkuRunthAndakam, thirunedunthANdakam, thiruvezhukURRirukkai, siRiya thirumadal, and periya thirumadal;
kURa – to divine them (aruLich cheyya)
avadhariththahe performed divine incarnation
veeRu udaiya – in the great
kArththikaiyil – month of kArththikai
kArththikai nAL – in the star day of kruththikA;
kAdhalippAr – (those who) would love and
inRu enRu – say that (that star day) is this day (today),
nenjE – Oh the mind!
vAzhththu – you shall praise
vAyththa malar – the compact/fit lotus flower like
thALgaL – divine feet (of theirs).

vyAkyAnam

He is divining to his mind to praise the divine feet of those who always love the thirukkarththikai month, thirukkarththikai star day for it being the day thirumangai AzhvAr came here for divining six dhivya prabandhams which are the six parts of the four vEdhas.

mARan paNiththa thamizh maRaikkuunlike the samskrutha vEdham that is following itself as self-existent, the greatness of thiruvAimozhi is that it incarnated from nammAzhvAr.

Like saying ‘vEdha:prAchEthasAdhAseeth [rAmAyaNam dhyAna slOkam – 16] (vEdham (rAmAyaNam) was created by vAlmIki), by saying ‘thamizh maRai’, it implies vEdham made in thamizh.

bhattar too divined:

thagam ha threen giri rUpAn vigyAthAniva dharsayAmchkAra |
thEshAgam hyEkaikasmAn mushtimAdhadhE sahOvAcha |
bhardhvAjEthryA manthrya | vEdhA vA yEthE |
ananthA vai vEdhA – namO vAchE yAchOdhithA yAchAnudhithA thasyai
vAchE namO vAchE – svam samskrutha dhrAvida vEdhasUkthai: –
dhrAvideem brahma samhithAm                                                               [kAtakam]

(~ bharathvAjar said to athri – these three vEdhas are of innumerable length. It cannot be said completely)

(in case of AzhvAr,) sarvEsvaran makes AzhvAr divine them, and thus AzhvAr divined the prabandhams;

Nammazhwar-kanchi-2mARan – at (dhEvap) perumAL kOil, kAncheepuram

mangaiyar kOn ARangam kURa avadhariththa – So, for these prabandhams of nammAzhvAr which are equivalent  to four vEdhas, thirumangai AzhvAr incarnated to provide the six parts related to vEdhas, in the form of six prabandhams. For the prabandhams thiruviruththam etc., of nammAzhvAr, the six prabandhams periya thirumozhi etc., of thirumagai AzhvAr represent its six parts; these can be said as thamizh parts for the thamizh vEdham. This is very well established in AchArya hrudhayam.

thirumangai-azhwarthirumangai AzhvAr with kumudhavalli nAchchiyAr – (thiruvAli) thirunagari

vIRudaiya kArththikaiyil kArththikai nALIn this way the incarnation of this AzhvAr who knows the true meanings of vEdhas and its parts (angams) is the reason for kArththikai month’s kArththikai day being glorious compared to other non-special days. He is famously referred in the phrase ‘parAnkusa parakAlA yathivarAdhigaL’ (“nammAzhvAr and thirumangai AzhvAr, emperumAnAr and other Azhvar AchAryas”).

He himself divined too – ‘um adiyArOdu okka eNNi irundheer adiyEnai [periya thirumozhi 4.9.6] (~ You thought of me to be same as your devotees); (you are thinking of me to be same as your innumerable other devotees; you are thinking of me to be same as seethA pirAtti who said she would wait for a month to see you, whereas here I am who cannot be separated from you even for a second, and you act like you don’t know the difference between me and your other devotees, dear indhaLUr swami!);

Matching this theme is his star birth day too { that is, there is a huge difference between this day and other days};

Moreover, ‘thAn ugandha UrellAm than thAL pAdi [thirunedunthAntakam – 6](praising the divine feet of emperumAn in all the dhivya dhEsams where He is present out of his love) – this greatness of praising in all dhivya dhEsams is applicable to this AzhvAr (as he went in person to so many dhivya dhEsams to do mangaLAsAsanam).

In this way, due to his glory, the importance also came to this day –

kArththikaiyil kArththikai nAL inRu enRu kAdhalippAr They (certain devotees) would think, among these insignificant days, there is this wonderful day that is available for us! For them this is also a ‘madhi niRaindha nannAL [thiruppAvai – 1] (Oh what a day! We got this wonderful day to meet krishNan!)., and would always be thinking about its greatness, and will live with increasing love for it.

They are those like ‘kuRaiyal pirAn adik keezh viLLAdha anban irAmAnusan [rAmAnusa nURRanthAdhi – 2] (emperumAnAr who is ever having the devotion toward the divine feet of thirumangai AzhvAr).

emperumAnAr-thirumangai AzhwArthirumangai AzhvAr and one who loves kArthikai’s kArthikai – emperumAnAr

Their divine feet is available to us –

vAyththa malarth thALgaL nenjE vAzhththu – Oh mind! Since they (such devotees) are our lords, do mangaLAsAsanam that the existing devotion should continue forever, without straying  – devotion towards their divine feet that is infinitely beautiful and is as per their svarUpam (nature)  – is what you need to pray and praise, to keep to your nature (svarUpam) (of subservience).

That should be similar to what is said in ‘pOndhadhu en nenju [rAmAnusa nURRanthAdhi – 100] (~ the golden bee that is my mind, flew into the divine feet of emperumAnAr).

It is to be said – ‘inbuRum thoNdar sevvadi Eththi vAzhum en nenjamE [perumAL thirumozhi 2-4]’ (~my mind would live praising the beautiful feet of the devotees).

vAyththa – what we got; well set

malarth thALgaL – divine feet that are like flowers.

By this, our nature is to serve and do good to those who are subservient to AchAryan.

It was talked about with joy by noble and elderly srIvaishNavas, that he who is having the divine name of thiruk kali kanRi dhAsar, who is well-versed in the beautiful thamizh, and who preaches the meanings of all of the four thousdand dhivya prabandhams, that is lOkAcharyar, which is nampiLLai, and his divine lineage/family would celebrate with great love the divine incarnation day of thirumangai AzhvAr.

nampillai-goshti1nampiLLai and disciples during his kAlakshEpam (discourse)

nampiLLai celebrates that day due to his love towards AzhvAr’s divine feet; his lineage/family celebrates the day due to their love for nampiLLai whose divine incarnation day is that same day too.

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English Translation: raghurAm srInivAsa dhAsan

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