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upadhESa raththina mAlai – 46

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pAsuram 46

periyavAchchAn piLLai pinbuLLavaikkum
theriya viyakkiyaigaL seyvAL – ariya
aruLichcheyal poruLai Ariyargatku ippOdhu
aruLichcheyalAyththu aRindhu.                                           46

Word by word meaning

periyavAchchAn piLLai seyvAl – Since periyavAchchAn piLLai authored
viyAkkiyaigaL – vyAkyAnams (commentary explanation of meanings)
pinbuLLavaikkum – for other three thousand (of the dhivya prabandhams)
theriya – for everyone to know,
ippodhu – at the current time
Ariyargatku – AchAryas later to him
aruLichcheyal Ayththu – are able to explain/divine
ariya – the difficult
poruLai – special great meanings (arththa viSEshangaL) of
aruLichcheyal –
aruLichcheyal (dhivya prabandhams) of AzhvArs

vyAkyAnam

Starting with (the pAsuram of ) ‘piLLAn nanjeeyar [upadhEsa raththina mAlai – 39]’, as he (maNavALa mAmunigaL) wanted to, he showed about those who authored vyAkyAnams for dhrAvida (thamizh) vEdham that is thiruvAimozhi, and about the count lengths of those vyAkyAnams; and now regarding the other prabandhams that are related parts of thiruvAimozhi, he is divining who all authored them, and that periyavAchchAn piLLai divined vyAkyAnams for all of them.

periyavAchchAn piLLai – Since there are his divine son nayanArAchchAn piLLai and nAlUrAchchAn piLLai, here he is specifically mentioning periyavAchchAn piLLai.

periyavachan-pillaiperiyavAchchAn piLLai

pinbuLLavaikkum theriya – Other than thiruvAimozhi which is ‘satakOpa vAngmayam [thiruvAimozhi thaniyan]’ (filled with nammAzhwAr‘s divine words); that is starting from thiruppallANdu through siriya/periya thirumadal, the twenty three dhivya prabandhams; for them –

theriya vyAkkiyaigaL seyvAl – As he considers only the growth of others as his being, since he authored the vyAkyAnam for understanding clearly –

ariya aruLichcheyal poruLai – As said in ‘ariya innisai [periya thirumozhi 1.2.10]’ (hard to sing), and in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (shall start saying about the deep meanings), this is how the difficulty/greatness of meanings of dhivya prabandhams is.

As said in ‘senchol kavi [thiruvAimozhi 10.7.1]’ (poem that is of beautiful words), and ‘sevikkiniya senchol [thiruvAimozhi 10.6.11]’ (beautiful words that are sweet to the ears), and ‘sencholAl eduththa dheiva nanmAlai [periya thirumozhi 1.1.10]’ (divined a divine garland using beautiful words), and ‘senthamizh [periya thirumozhi 2.8.2]’ (beautiful thamizh (pAsurams)), starting from the time of hearing it, they are of unbounded sweetness, due to being thamizh language they are being very soft ones, and are very easy;

still, it is difficult to determine the meanings, isn’t it?

Having such difficulties and greatness (arumai perumai), the meanings of aruLichcheyal (dhivya prabandhams), Ariyargatku ippOdhu’ – for the AchAryas after (periya)AchchAn piLLai , or, ippOdhu – also – after he divined the vyAkyAnams, or, for those living at the same time as him, since he divined (earlier) at that time, it is being possible for latter ones to divine/explain them.

As said in ‘ariyadhu eLidhAgum [iraNdAm thiruvanthAdhi – 22]’ (what is difficult would become easy), due to the grace of periyavAchchAn piLLai, ‘aruLichcheyaLAyththu aRindhu’ – that is, by his extraordinary vyAkyAnams, for meanings that are very hard to know, it is now possible for others to understand, enjoy it themselves, and divine as advice to others.

Compared to other AchAryas, isn’t this the distinguishing greatness of him (periyavAchchAn piLLai)?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 39

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

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pAsuram 39

piLLAn nanjIyar periyavAchchAn piLLai
theLLAr vadakkuth thiruveedhip piLLai
maNavALa yOgi thiruvAimozhiyaik kAththa
guNavALar enRu nenjE kURu.                                39

pAsuram 39

Word by word meaning

nenjE – Oh mind,
kURu – you shall say, thatn
piLLAnthirukkurugaip pirAn piLLAn, and
nanjIyarnanjIyar, and
periyavAchchAn piLLaiperiyavAchchAn piLLai, and
theL Ar – one who is having clear mind, that is
vadakkuth thiruveedhip piLLAi vadakkuth thiruveedhip piLLai, and
maNavALa yOgivAdhikEsari azhagiya maNavALach chIyar (jIyar)
are the ones
kuNavALar enRu – having great qualities, who/as they
kAththa – protected
thiruvAimozhiyaithiruvAimozhi prabandham
(through their vyAkyAnams).

vyAkyAnam

Now, thiruvAimozhi which is the meaning of dhvayam, was given birth by the ‘mother’ satakOpan (nammAzhvAr), and was spread by the affectionate mother rAmAnujan as said in ‘eenRa mudhal thAy satakOpan, moimbAl vaLarththa idhath thAy rAmAnusan [thiruvAimozhi thaniyan]’, and in the same way he (maNavALa mAmunigaL) too was growing it;

due to their grace, matching their opinions of its meanings, through creation of vyAkyAnams for thiruvAimozhi which is the essence of dhivya prabandhams, those who protected it are piLLAn et al, says maNavALa mAmunigaL, starting this pAsuram with ‘piLLAn’.

pillan_055_4762658378_lempeumAnAr overseeing and blessing piLLAn’s marriage

piLLAn he is: As emperumAnAr was thankful to thirukkOshtiyUr nambi for his great mercy, he gave nambi’s name (kurugEsar / thirukkurugaip pirAn) to his sishya as thirukkurugaip pirAn piLLAn, whom he considered as his son; such is this person who has the greatness of having the name of nambi, and because of that, he was being important than others for him (emperumAnAr), and learned from him (emperumAnAr) all inner meanings of vEdhAntham, and was knowledgeable in all sAsthras, and grew thamizh and samskrutha vEdhanthams as ubhaya vEdhAntha pravarththakar (one who enriches/spreads it).

nanjIyar – he is: loved as ‘nammudaiya jIyar’ (our jIyar) by the divine son of fully knowledgeable kUraththAzhvAn, that is bhattar who knows all the SAsthrams; and (nanjIyar) learned all the meanings in the sannidhi (presence) of bhattar, without any doubt or confusion, and after that explained thiruvAimozhi a hundred times and due to that had the sadhAbhishEkam (honour of completing a hundred).

nanjeeyarnanjIyar

periyavAchchAn piLLAi – he is – surrendered to the divine feet of nampiLLai who is like the incarnation of AzhvAr, and for avoiding the hurdles for any kainkaryams to his AchAryan he had left all the other goals/achievements along with any trace, and learned and heard all the meanings clearly in his AchAryan’s sannidhi, and being liked very much by his AchAryan.

periyavachchan_pillaiperiyavAchchAn piLLai

theLLAr vadakkuth thiruveedhip piLLai – Having such great clarity in spreading the meanings of thiruvAimozhi, and due that, earning the phrase of ‘sakrushNa dhvayau [thiruvAimozhi bhagavath vishaya thaniyan]’ (nampiLLai having vadakkuth thiruveedhip piLLai and periyavAchchAn piLLai), and being talked together with periyavAchchAn piLLai for doing personal kainkaryams to nampiLLai, excelling as per precept, and being abhimAna nishtAgragaNyar (one of the leading in loving (the AchAryan)).

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLAi

maNavALa yOgi – he is – To be said as ‘abhayapradharAja puthrar’, he fully reached the divine feet of periyavAchchAn piLLai ‘s divine son nayanArAchchAn piLLai, and learned the full and inner meanings of sampradhAyam, rahasyams, and dhivya prabandhams from his teachings, and also learned all the SAsthrams as part of these, and being able to win over other philosophies, and having the talent of speech as can be said as ‘vAdhi kEsari’. That is, vAdhikEsari azhagiya maNavALa jIyar.

vadhi-kesari-azhagiya-manavala-jiyarvAdhikEsari azhagiya maNavALA jIyar

Such people as mentioned above –

thiruvAimozhiyaik kAththa – that is, having the great quality of protecting well by doing their individual vyAkyAnams for thiruvAimozhi which is the best in pramANams (references/base) – protecting it from those having less knowledge.

They authored the vyAkyAnams starting from ArAyirappadi (vyAkyAnam having the length of 6,000 groups of words), and ending in panneerAyirappadi (12,000 groups of words), and this is explained by him (maNavALa mAmunigaL) himself clearly in later pAsurams.

kAththa gunavALar enRu nenjE kURu – Oh the mind which is prostrating the qualities of such people who are having the quality of protecting it through the greatness of their vyAkyAnams.

As an outlet of your happiness for their vyAkyAnams, always say about their qualities like said in ‘thadhvAchAvadhathi [thaiththiriyam AraNyakam 1.23] (he is saying that by his mouth). Other parts of us are the pathway for the mind. According to that, he is saying ‘kURu’ (say it).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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