Tag Archives: pallAndu

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 – 16

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

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pAsuram 16

inRaip perumai aRindhilaiyO Ezhai nenjE
inRaikku en ERRam enil uraikkEn – nanRi punai
pallANdu pAdiya nam pattar pirAn vandhu udhiththa
nal Anilyil sOdhi nAL                                                                      16

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Word by word meaning

Ezhai – (Oh) the ignorant
nenjE – mind!
aRindhilaiyO – Do you not know
inRai – today’s
perumai – greatness;
enil – If you are asking
ERRam en – what is the greatness
inRaikku – of today,
uraikkEn – I shall tell you;
nal – (It is) the good
Aniyil – Ani month (vaiSAka)
sOdhi nAL – svAthi star day (in which)
nam – our
pattar pirAnperiyAzhvAr
vandhu udhiththa – incarnated,
pAdiya – (and who) divined the song of
pallANduthiruppallANdu (prabandham)
punai – that is having / made of
nanRi – goodness.

vyAkyAnam

Furthermore, he (maNavALa mAmunigaL) is divining to his mind about the greatness of Ani month (vaiSAka) svAthi star day in which periyAzhvAr incarnated, divined thiruppallANdu through which to revive the world, and having the greatness of referred to as ‘AzhvArgaL ellAraiyum pOl allar periyAzhvAr (srI vachana bhUshaNam – 251) (periyAzhvAr is not like any other AzhvAr (in the sense that periyAzhvAr sang pallANdu (long live) to emperumAn, compared to other AzhvArs who were usually pleading emperumAn to take them to SrI vaikuNtam; and more));

And so maNavALa mAmunigaL wishes to divine in a big way using five pAsurams about this AzhvAr’s greatness.

inRaip perumai aRindhilaiyO Ezhai nenjE –

Oh my mind you who without knowing the difference between the star days mentioned earlier and this star day, and who is fond of those other star days!

If comparing him to them it is ‘parvatha paramANuvOttai vAsi [thiruppallANdu vyAkyAna avathArikai?]’ (Difference between a mountain and a small atom/particle), then should you not be knowing that such difference is there in his star day also? Reason for ignorance is your poverty (of knowledge);

If so, if you asked what is the excellence of today, then hear what I say as I know its excellence very well.

nanRi punai etc. – That is, alas, the subject who is always wished well by the ever active nithyasUris who fear for emperumAn’s safety (even) in the place where time is immaterial (SrI vaikuNtam), has divined his appearance here with his soft beautiful auspicious divine body (dhivya mangaLa thirumEni), as target of the eyes, in this place where kali (yuga) is ruling and where there are offending enemies – so becoming very sad, AzhvAr took the bells from the elephant’s back (as he was sitting on it as arranged by the king for proving the superiority of SrIman nArAyaNan as the one and only one to go to, to escape from this material world), and setting the tune he sang thiruppallANdu to add glory to emperumAn – such bhatta nAthar (head of the learned) who is our head incarnated such that the Ani (vaiSAka) month’s svAthi star gained the greatness that is not present for any other (star days).

So, learn the greatness of this day which is wonderful in every which way, and become fond of it.

nanRi punai(nanRi -> goodness) (punai -> put/tie together); Goodness put together in his pallANdu. Goodness put together on emperumAn by his pallANdu. It is to be said, ‘thAn mangaLam AdhalAl [upadhEsa raththina mAlai – 19] (auspicious (thiruppallANdu)), and ‘pallANdu enRu kAppu idum [rAmAnusa nURRanthAdhi – 15] ((periyAzhvAr who puts together protection (mangaLASAsanam) to emperumAn through pallANdu).

pattar pirAn – (head of the learned) – by this it has talked about the way he established the supremacy of emperumAn and destroyed placement of that in others.

pallandu

pallANdu pAdiya – by this it has talked about the way of his care for the divine beautiful body of emperumAn.

By this, it is clear that Isvaran’s (one who controls) svarUpam (nature) etc., are under the control of this AzhvAr.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 3

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

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pAsuram – 3

AzhvArgaL vAzhi aruLichcheyal vAzhi
thAzhvAdhumil kuravar thAm vAzhi – Ezh pArum
uyya avargaL uraiththavaigaL thAm vAzhi
seyya maRai thannudanE sErndhu                             3

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Word by word meaning

AzhvArgaL – the ten AzhvArs
vAzhi – shall live forever;
aruLichcheyaldhivya prabandhams that they divined
vAzhi – shall live forever;
il – not having
Adhu thAzhvum – any lows
kuravar thAm – that is, pUrvAchAryas
vAzhi – shall live forever;
Ezh pArum – all those in all the seven worlds,
uyya – for them to reach the destiny (ujjeevanam)
avargaL – those pUrvAchAryas (preceptors)
uraiththavaigaL thAm – divined exclusive and sacred meanings (vyAkyAna rahasyams);
sErndhu – together with (those vyAkyAnams),
seyya – the virtuous/pure
maRai thannudanE – that is vEdhas,
vAzhi – shall live forever.

vyAkyAnam

In the previous pAsuram after getting convinced that the insult of those Others is a praise only, as he continued on divining the prabandham, for the badness that might come from the adversaries to be removed, he who is agreeable performs mangaLAsAsanam to those related to dhivya prabandhams, and for the prabandhams created by them, starting with ‘AzhvArgaL vAzhi’.

This pAsuram serves as a summary of the pAsurams that follow in this prabandham. That is, about the glories of AzhvArs, the glories of aruLichcheyal (prabandhams), the glories of those who spread about them/these, that is, the AchAryas, and the glories of the vyAkyAnams divined by those AchAryas, are what this prabandham (upadhEsa raththinamAlai) shows us. So this pAsuram can be considered as ‘uLLathukkellAm churukkAi [upadhEsa raththina mAlai 19]’, that is, it can be said that the summary of this prabandham is this pAsuram.

Azhvars

srivaishna-guruparamparai

AzhvArgaL vAzhi – they are – after getting ‘mayarvaRa madhi nalam [thiruvAimozhi 1.1.1]’, they are being ‘theruLuRRa AzhvArgaL [upadhEsa raththina mAlai 36]’, (AzhvArs having divine knowledge), that is nammAzhvar, thirumangai AzhvAr et al. For such noble ones, he is doing mangaLAsAsanam to avoid the touch of blemishes of the birth, and for them to live well forever; singing pallANdu to the ones who are earnest in singing pallANdu, is the work of mahAmunis; he is too maNavALamAmuni.

vAzhi satakOpan, vAzhi parakAlan [iyal sARRu]’ is how those who love these AzhvArs would say.

aruLichcheyal vAzhi aruLichcheyal are – by the grace of sarvEsavaran to them, they showed grace/mercy and divined the ones that can be the identity for the four vEdhas and their angams (subs); that is thiruvAimozhi and other prabandhams. He is doing mangaLAsAsanam that these distinguished prabandhams should continue in vogue forever without having shortcomings of place, time, or author.

Would say, ‘vAzhi satakOpan ittath thamizhp pAvisai [iyal sARRu]’ (lovely thamizh pAsuram of satakOpan shall live forever), and ‘vAzhi parakAlan eNNil thamizhp pAvisai [iyal sARRu]’.

thAzhvAdhum il kuravar Next, since those who are always discussing and thinking about the meanings of these (prabandhams), that is the AchAryas, are also to be blessed, so he is doing mangaLAsAsanam to them; the AchAryas are – ‘aruL peRRa nAthamuni mudhalAna nam dhEsikar[36]’, that is, our Acharyas starting from nAthamuni, yAmunAchAryar, and ethirAjar; now by ‘thAzhvAdhum il’, that is, not having any deficiency, means, being enthusiastic/interested in emperumAn only. Deficiency is, spending time in kAvyam (other stories), listening to the speeches which are not in any way about emperumAn, etc. Not having that (deficiency) is, spending time only in purANas, etc., that involve bhagavAn’s glories. By ‘Adhumil’ it means, as said in ‘theedhil anthAdhi [thiruvAimozhi 8.2.11]’, (pAsuram that does not have anything bad), not contains any other stories but only interested in talking about bhagavAn – such is the aruLichcheyal (dhivya prabandhams) – them spending time only in that, and considering it as the only benefit for us;

In the vyAkyAnam of periya thirumozhi 5.8.7, when explaining the word ‘oruvan’ (~the unique person) – it says: ‘muRpada dhvayaththaik kaRRu, pOdhu pOkkum aruLich cheyalilEyAy, (nam)piLLaiyaip pOlE iruppAn oruvan’ (~ (he) learned dhvayam’s meanings, and is spending time in dhivya prabandhams, a glorious person like nampiLLai);

seeing such AchArya’s vaibhavam, mAmunigaL understanding their greatness is the person doing mangaLAsAsanam to them, like ‘indaLaththilE thAmarai pUththAr pole indha vibhUthiyil ivargaL silarE’ (like a lotus blossoming in an incense stand (hot/dry?), in a world like this, these (AchAryas) have incarnated!).

vAzhi ethirAsan [Arththi prabandham – 1], and ‘vAzhi ulagAsiriyan [mumukshuppadi thaniyan]’ (piLLai lOkAchAryar shall live forever), are the ways of maNavALa mAmunigaL’s words.

Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi – that is, the AchAryAsvyAkyAnams are such that they would help the people of this world of seven parts surrounded on both sides by water, to reach the goal; as said in ‘ulagu uyya umbargaLum kEttuyya [iyal sARRu], their vyAkyAnam helps all the worlds.

When doing that,

seyya maRai thannudanE sErndhu – dhEvareers (all your highness) who are well versed in all the sAsthram, created the vyAkyAnams whose greatness is such that all its meanings are given based on the sAsthram. Or, the noble meanings of your vyAkyAnams are such that the sAsthras could follow it too – as said in ‘vidhayachcha vaidhikA: sthvadheeya kambheera manOnusAriNa: [sthOthra rathnam – 20]’ (even the commands of vEdhas are of the nature of following the deep/profound intellect of your devotees).

‘seyya mArai thannudanE sErndhu avargaL uraiththavaigaL thAm vAzhi (along with the virtuous vEdhas, what the AchAryas have spoken (vyAkyAnams) shall live forever) is the way of blessing them when seeing their greatness.

Hinduscriptures

Courtesy: https://ramanan50.wordpress.com/2014/05/31/hindu-scriptures-list/  (Dec 03 2015)

seyya maRai – vEdham shows its meanings to the righteous, and hides to the others; after joining the vyAkyAnams of dhivya prabandhams, the vEdhas have become virtuous. That is, ‘alpa shruthar kalakkina shruthi nan gnyAnaththuRai sErndhu, theLivuRRu, Azh poruLai aRiviththadhu [AchArya hrudhayam – 71], by the pristine meanings provided by AchAryas is how one could see the deep/true meanings of vEdhas.

Thus he performed mangaLAsAsanam that the blemishes of kali yuga should not touch those (AchAryas) who understand and follow the distinguished references (pramANams), and should live forever, without any blemishes, etc.

It is said, ‘pramANancha pramEyancha pramAthAachcha sAthvikA: | jayanthu kshapithArishtam saha sarvathra sarvadhA [srIbhAshya srutha prakAsikA thaniyan – 8]’ (the one that is the reason for true knowledge (reference/pramANam), and what is identified by pramANam (emperumAn), and those who get the knowledge through the pramANam (preceptors/AchAryas) – let the inauspicious aspects be destroyed, and victory to them together, at all places and at all times).

– – –

English Translation: raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

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