Tag Archives: periyAzhvAr

upadhESa raththina mAlai – 32

SrI:
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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upadhESa raththina mAlai – 26

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

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pAsuram 26

vAyththa thirumanthiraththin maththimamAm padham pOl
seerththa madhurakavi sey kalaiyai – Arththa pugazh
AriyargaL thAngaL aruLichchyal naduvE
sErviththAr thARpariyam thErndhu.                                                       26

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Word by word meaning

maththimam Am padham pOl – Like the ‘nama’ word in the middle
thirumanthiranththin – of thirumanthram
vAyththa – that is corresponding to our true nature (svarUpa anurUpam),
madhurakavimadhurakavi AzhvAr
seerththa – who is full of greatness
sey – divined
kalaiyai – the prabandham that is kaNNinuN chiruththAmbu;
AriyargaL thAngaLpUrvAcharyas (preceptors)
Arththa – (who are) full of
pugazh – glory
thErndhu – understood
thARpariyam – its purpose/meaning/essence
sErviththAr – and added it to be
aruLichcheyal naduvE – in the center of dhivya prabandhams divined by AzhvArs.

vyAkyAnam

Now, he (maNavALa mAmunigaL) is divining with an example about how AchAryas who research about the meanings of dhivya prabandhams, had researched the greatness of meanings of this AzhvAr’s dhivya prabandham and established it to be in the mid part of dhivya prabandhams (when looking in the order of full recital of the dhivya prabandhams), with ‘vAiththa thirumanthiraththin maththimamAm padham pOl’.

This thirumanthram ‘vAyththa is that it is complete in words and meanings, and so is according to our true nature. It is said too that ‘Sarvam ashtAksharAnthassadham [hArItha smruthi – 3.45]’ (everything is present in this thirumanthram that is of eight letters) – such is the greatness of thirumanthram.

As the etymology/origin for the word manthram is ‘manthrAram thrAya ithi manthra:’ (since it protects the one that deliberates on it, it is called manthram), thirumanthram uplifts from samsAram (life in the material world) those who inquire/deliberate on it. This is as divined in the divine saying (aruLichcheydhu aruLi) of ‘samsAra nivarththakamAna periya thirumanthram [SrI vachana bhUshaNam 315]’. The same is said in ‘sathyassamsAra nAsanam’ (samsAram is destroyed immediately).

maththimamAm padham pOl – Like the middle word which is present in it (thirumanthram) that is namas. That word (nama:) removes the hurdles regarding: svarUpam (true nature of self), upAyam (means), and purushArththam (goal), and tells us about what is svarUpam, upAyam, and purusArththam; also, as said in ‘sidhdhE thadheeya sEshathvE sarvArththAs sambhavanthi hi’ (by being servants of devotees all good are created isn’t it?), this manthram includes servitude to emperumAn’s devotees. It is the meaning of this word that is according to our true nature.

This (prabandham of madhurakavi AzhvAr) is also like this word (nama:) of thirumanthram.

Along the same lines, madhurakavi AzhvAr too, as said in ‘thadhiyAnAm akrEsara:’ (is foremost among devotees) in relation to nammAzhvAr (who is such a devotee), had divined about nammAzhvAr as being the head, protector, true destiny, etc., in his prabandham that is kaNNinuN chiruththAmbu.

seerththa madhurakavi sey kalaiyai – commendable prabandham kaNNinuN chiruththAmbu of this AzhvAr, which he said as ‘madhurakavi sonna sol [kaNNinuN chiruththAmbu – 11]’ (~ words said by madhurakavi), sErviththAr – placed such prabandham (to be in the middle).

seerththa madhurakavi – also says about him having the honor of not knowing any other master.

seerththa sey kalaiyai – More than prathama parvam related (first state, i.e.,subservient to emperumAn), it is charama parvam related (last state, that is, subservient to AchAryan/devotee); such prabandham would be having much greatness isn’t it?   This prabandham includes the greatness of holding the inner meaning of vEdhas as said in ‘mikka vEdhiyar vEdhaththin uL poruL [kaNNinuN chiruththAmbu – 8]’ (inner meanings of vEdham recited by the learned vaidhikas). This prabandham has got the greatness of ‘avar pAsuram koNdu ivvarththam aRudhi idak kadavOm [SrI vachana bhUshaNam – 409]’ (shall show the meaning (of charama parvam) using the prabandham of madhurakavi AzhvAr).

Also, to the divine feet of nammAzhvAr, SrI nAthamunigaL had repeated this prabandham 12000 times, and due to that nammAzhvAr’s mind was soothed, and so all the dhivya prabandhams became available, isn’t it? It is the greatness of this prabandham that that is attributed due to this too.

thiruppuLiyAzhwArthiruppuLi AzhvAr where nAthamunigaL recited kaNNinuN chiruththAmbu 12000 times

In this way this prabandham which is having the greatness of conveying the inner meaning, that is madhurakavi AzhvAr’s prabandham of kaNNinuN chiruththAmbu, they included this in the middle of beautiful dhivya prabandhams.

Arththa pugazh AriyargaL thAngaLAchAryas who follow the way of preceptors, determined the ways of madhurakavi AzhvAr (being dependent on AchAryan), and they have the glory that came due to researching the meanings of dhivya prabandhams;

Arththa pugazh is ‘Arndha pugazh’ similar to what is said in ‘Arndha pugazh achchuthan [thiruvAimozhi – 3.5.11]’ (full of glory).

nammazhwar-madhurakavi-nathamuniAcharyan nAthamunigaL with madhurakavi AzhvAr and nammAzhvAr

Since this prabandham gives the meanings expressed in pathikams like ‘payilum sudar oLi [thiruvAimozhi 3-7]’, and ‘nedumARku adimai [thiruvAimozhi 8-10], the AchAryas researched its greatness in meanings; like how when constructing a garland one would set a central gem store in the middle, due to which the whole garland would brighten up/become meaningful, they included kaNNinuN chiruththAmbu in the middle of other prabandhams such that those prabandhams became meaningful/useful.

This is like how the ‘nama:’ word in the middle brightens up the manthram, this prabandham being in the middle brightens up the dhivya prabandhams.

Like how this AzhvAr’s star day of incarnation, that is chiththirai month’s chiththirai star day is in the middle of thamizh months and is being bright among other months, madhurakavi AzhvAr ‘s prabandham of kaNNinun chiruththAmbu is in the middle of prabandhams

and would enrich those other dhivya prabandhams too.

When considering this prabandham as equivalent to the middle word ‘nama:’ of thirumanthram, then it would be possible to think of all the prabandhams placed before this as giving the meaning of the word prior to nama: in thirumanthram (praNavam), and  prabandhams placed after this as giving the meaning of the word after nama: (that is, nArAyaNa).

To explain that, ‘vEdhaththukku Om ennum adhu pOl [upadhEsa raththina mAlai – 19] (like praNavam for vEdham) starting from thiruppallANdu up to the prabandham before kaNNinuN chiruththAmbu are of the meaning of praNavam, kaNNinuN chiruththAmbu standing for the meaning of nama:, and after that, starting from ‘nArAyaNA ennum nAmam [periya thirumozhi 1.1]’, till the thirumadals that include ‘nArAyaNa O maNivaNNa nAgaNaiyAy vArAy en Ar idarai neekkAi’ are of the meaning of ‘nArAyaNa’, and of the meaning of ‘Aya’ of thirumanthram, which signifies that which is related to kainkaryam.

chiththirai month’s chiththirai star day is the incarnation day of thirumalai ananthAzhvAn too who is a follower of the words of AchAryan, isn’t it? That is why he got the dhAsya name of madhurakavi dhAsan.

– – – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 24

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SrImathE SatakOpAya nama:
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andal

pAsuram – 24

anju kudikku oru santhathiyAy AzhvArgaL
tham seyalai vinji niRkum thanmaiyaLAi – pinjAip
pazhuththALai ANdALaip paththiyudan nALum
vazhuththAi manamE magizhndhu.                                                   24

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Word by word meaning

ANdALaisUdik koduththAL,
oru – (who incarnated as an) unparalleled
santhathiyAy – divine daughter
anju kudikku – of the lineage of AzhvArs who are afraid of the cruel world, and so do mangaLASasanam, (and who is)
vinji niRkum – being of special state than
AzhvArgaL thamAzhvArs
seyalai – ways of gyAna (true knowledge) bhakthi (devotion) vairAgyam (steadfastness in following the principles of SrIvaishNavam), etc., (and who is)
thanmaiyaLAi – having that nature,
pazhuththALai – being very mature
pinju Ay – when being very young,`
manamE – Oh the mind!
vazhuththAi – you shall worship
nALum – always
magizhndhu – happily
paththiyudan – with devotion.

vyAkyAnam

He (maNavALa mAmunigaL) is divining to his mind to worship ANdAL happily, ANdAL who has got more greatness compared to (other) AzhvArs, as in ‘anju kudikku oru santhathiyAy’.

That is, as said in ‘santhAna bheejam kuru pANdavAnAm’ (only son for the lineage of the pANdavas), like how parIkshith himself was the offspring for the five pANdavas,

ANdAL too, for the lineage of prapannas that is AzhvArs, is being the one child as a divine daughter. As she is part of the clan of having true knowledge, she is referred by them as ‘kula magaL kOthai’ (~ daughter of the lineage, gOdhA).

Or, being an unmatched offspring of the lineage of periyAzhvAr who at a much later time would do mangaLASAsanam by being afraid of some wonderful valor that emperumAn showed at a much earlier time. This is reflected in ‘bhagavath yajaSramasthAna rakshaNa bhayAkula vamsajAthAm [jIyar nAyanAr who is maNavALa mAmunigaL’s divine grandson in pUravAsaramam – his upadhEsa raththinamAlai slOkam -24 ?]’.

ANdAL too starting with ‘anRu ivvulagam ALandhAi adi pORRi’, performed mangaLASAsanam at present, for the glorious deeds of the past of emperumAn, isn’t it? Reason for her doing mangaLASAsanam is the lineage of her birth, isn’t it?

This lineage is identified as ‘anju(m) kudi’ (clan that is afraid (as shown above)), isn’t it?

AzhArgaL tham seyalai vinji niRkum thanmaiyaLAi – that is, while matching her father periyAzhvAr in doing manaLASAsanam, she is supreme compared to the ten AzhvArs in gyAnam (true knowledge), bhakthi (devotion), vairAgyam (steadfastness), etc.

Since she gets bhakthi as ‘family wealth’ (being in the lineage of AzhvArs), and in addition unlike the ten AzhvArs’ who have to pretend to be a woman in their various states of bhakthi, she can be herself (a female), and so she is having wonderful level of bhakthi compared to them.

That is, unlike AzhvArs who in their urge to get emperumAn had used means other than Him, like starting with things like doing nOnbu (vratham – austerity), taking madal (calling out emperumAn in public) etc., which would destroy ananyOpAyathvam of a devotee (not using anything other than Him as the means), ANdAL said towards kAma dhEvan (deity of love) – ‘pEsuvadhu onRu uNdu ingu emperumAn [nAchchiyAr thirumozhi – 1.8] (addressing kAma dhEvan: now there is something I need to convey to you, who is my swAmy/master (to bless me as one who gets to caress the lotus feet of krishNan)), and ‘unnaiyum umbiyaiyum thozhudhEn [nAchchiyAr thirumozhi 1.1]’ (addressing kAma dhEvan: worshiping you and your brother sAman (please make me do kainkaryam to thiruvEnkatamudaiyAn/SrInivAsa)), and ‘thozhudhu muppOdhumunnadi vaNangi [nAchchiyAr thirumozhi 1.9]’ (again addressing kAma dhEvan: three times a day I surrender to you completely and prostrate unto your feet ( and am expecting you to help me do kainkaryam to krishNan)), – and so she was thinking of kAma dhEvan himself as the main deity, thus crossing the other AzhvArs‘ limit of using other means for getting emperumAn!

pinjAyp pazhuththALai – That is, in the world when something ripens, as said in ‘palasya kAraNam pushpam’, it would have gone through the stages of flower, tender fruit, then unripe fruit, and after some days among these stages it becomes a ripe fruit, isn’t it? Unlike that, it is as if the tender fruit without becoming unripe fruit had become ripe fruit by itself, is how ANdAL’s ways are.

That is, instead of going through the stages of para bhakthi, para gyAnam, and parama bhakthi regarding devotion to emperumAn as said in ‘gyAnam kanindha nalam [rAmAnusa nURRanthAdhi – 66] (~ knowledge ripening ultimately to parama bhakthi), when she was too young when typically knowledge would not be pronounced, that she ripened to reach parama bhakthi. That is, the natural bhakthi was present in her at that itself.

Like when she was five years old when usually knowledge is not pronounced, she compiled thiruppAvai.

If asking whether what someone who is five years old say would be significant, there are examples like nammAzhvAr’s ‘mulaiyO muzhu muRRum pOndhila [thiruviruththam – 60] (too young that she is not even having enough of breast to distinguish from that of a boy (etc., but she still has bhakthi toward emperumAn, and talks about thiruvEnkatam, etc.,)), and more such examples.

And the knowledge of being devoted to devotees which the other AzhvArs got at a last stage, she got it in the beginning stage itself. That is, in the padhigam (decad) of ‘nedumARkadimai [thiruvAimozhi 8.10]’, it explained the greatness of them (devotees) as ‘nanimAk kalavi inbamE nALum vAykka nangatkE [thiruvAimozhi 8.10.7](wish to get always the togetherness with your devotees), and as ‘thamargaL thamargaL thamargaLAm sathirE vAikka nangatkE [thiruvAimozhi 8.10.9], (~ wish to get the opportunity to serve the devotees of devotees of devotees of you), that is the sweetness of the view of being together with emperumAn’s devotees was talked about (by nammAzhvAr) ;

also (thirumangai) AzhvAr divined in the padhikam (decad) of ‘kaN sOra vengkuruthi [periya thirumozhi 7.4] he said ‘tha(va)N sERai emperumAnukku adiyAr thammaik kaNdu enakku idhu kANeer en nenjum kaNNiNaiyum kaLikkumARE [periya thirumozhi 7.4.6]’ (see here how my mind and my eyes are ecstatic after seeing the devotees of sAranAthap perumAL at the beautiful thiruchchERai dhivya dhESam), and ‘thaN sERai emperumAn thALai nALum sindhippArkku en uLLam thEn Uri eppozhudhum thiththikkumE 1’ (Regarding the devotees who meditate on the divine feet of sAranAthap perumAL at the comfortable thiruchchERai, my mind produces nectar and it is very sweet for me),

Not taking that long (in to the prabandham to talk about the devotees), she did it in the beginning (of her prabandham) itself like in ‘pOdhuveer pOdhuminO [thiruppAvai – 1]’ (said towards other gOpikAs (devotees): Oh you who are interested in bathing (krishNa anubhavam) please join), and ‘ellArum pOndhArO [thiruppAvai – 15]’ (Have all the ones (devotees) who have to join (for going to krishNan) have come? (always including devotees for worshiping emperumAn)).

ANdALai – Like in this way she being very matured (ripened), and having the greatness of the aforementioned qualities;

paththiyudan nALum vazhuththAi manamE magizhndhu – Like how she is having unblemished bhakthi towards bhagavAn, you (mind) have that bhakthi towards ANdAL and do mangaLASAsanam in the form of praise (sthuthi) every day – ‘gOdhA thasyai nama idhamidham bhUyayEvAsthu bhUya: [thiruppAvai thaniyan]’ (~ ANdAL who is immersed in kaNNan, my similar reverence be placed toward ANdAL having such greatness, till eternity ), and also involve with affection in ‘mangaiyum pallANdu [thiruppallANdu – 1]’. It is as said in ‘uRREn ugandhu paNi seidhu [thiruvAimozhi 10.8.10]’ (reached your divine feet and be able to do kainkaryam).

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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  1. 4.5

upadhESa raththina mAlai – 23

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

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pAsuram 23

periyAzhvAr peN piLLaiyAy ANdAL piRandha
thiruvAdip pUraththin seermai – oru nALaikku
uNdO manamE uNarndhu pAr ANdALukku
uNdAgil oppu itharkum uNdu                                       23

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Word by word meaning

uNdO – Is there
seermai – greatness
oru nALaikku – in any other day (compared to)
thiru AdippUraththin – the beautiful Adi month pUram star day
ANdAL – (in which) sUdik koduththa nAchchiyAr
piRandha – divined her incarnation
periyAzhvAr – (as) periyAzhvAr’s
peN piLLaiyAy – divine daughter;
manamE, uNarndhu pAr – Oh mind! Analyze and become clear about this.
uNdAgil – if there is
oppu – an equal
ANdALukku – for sUdik koduththa nAchchiyAr, (then)
uNdu – there would be an equal day
itharkum – for this day too.

vyAkyAnam

Now as in this way she incarnated, he (maNavALa mAmunigaL) divines the greatness of this star day through showing that there is no equal to this day, with ‘periyAzhvAr peN piLLaiyAy’.

It is the greatness of him (AzhvAr) who is the reason for her birth.

periyAzhwAr who was having the main kainkaryam of making flower garlands, found her (ANdAL) under a thiruththuzhAy (thuLasi) plant, and took her and gave her in the hands of his dhEviyAr (wife), and she was childless, she took this girl of someone else with a lot of affection; at that time, her breasts produced a lot of milk as said in ‘van mulaigaL sOrndhu pAya [periyAzhvAr thirumozhi 2.2.4]’ ((as yaSOdha saying to krishNan) my beautiful breasts due to my love for you are producing milk which is pouring out). It is usually only for the mothers who delivered their babies that the milk would produce when they have their children. So it talks about her being their girl child.

periyazhwar-andalperiyAzhvAr’s divine daughter ANdAL

ANdAL piRandha – This is one (great) birth of her having greatness. nAchchiyAr who has got the worlds {bhUdhEvi} has come and incarnated in this world.

piRandha – nAnum piRandhamai poy anRE [nAchchiyAr thirumozhi – 10.4]’ ((if chakkaravarththith thirumagan’s words are not truthful, then only) my birth would also be not truthful), is how she has talked (about her own birth).

The one who got (janakan) and the one who was born (sIthA pirAtti) also say ‘mE pithA, me suthA [SrI rAmAyaNam – bhAla kAndam 73.27]’ (my father, my daughter); in the same way periyAzhvAr too said ‘oru magaL thannai udaiyEn [periyAzhvAr thirumozhi – 3.8.4]’ (am having only one daughter (though this is said in a different context)), and his daughter ANdAL too said ‘pattar pirAn kOthai’ (periyAzhvAr’s daughter gOdhA (AndAL).

piRandha thiruvAdippUraththin seermai – Because of birth only the greatness is present for this day. When said there isn’t any other day that are mentioned till now that has got this greatness, then if there is a question as to why not, then,

manamE uNarndhu pAr Oh the mind which has got the ability to analyse well, instead of giving a cursory look, you think deeply again and again about this day.

ANdALukku uNdAgil oppu itharkum uNdu – It there is an equal to ANdAL who rules all the worlds, then there would be an equal to this day also.

About her it was said ‘avargaLilum kAttil vinjina kshamA dhayAdhi guNangaLaiyum nAvAl thogaikka oNNAdha azhagaiyum udaiyaLAy’ (~ having qualities such as forgiving and kind mind compared to those others, and having beauty that cannot be expressed in words) is how it is divined.

So the meaning is that like how there is no equal to her, there is no equal to her incarnation month and star day as well.

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 22

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

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pAsuram 22

inRO thiruvAdippUram emakkAga
anRo ingu ANdAL avathariththAL – kunRAdha
vAzhvAga(na) vaikuntha vAn pOkam thannai igazhndhu
AzhvAr thirumagaLArAi                                                                  22

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Word by word meaning

thiru AdippUram – beautiful month of Adi’s pUram star (AsAdha, pUrva)
inRO – is it today!
emakkAga anRO – Isn’t it for us only,
vAzhvu Aga – to have life
kunRAdha – not having any shortcomings (of this material world),
igazhndhu – (that she) left
vaikuntham – SrI vaikuNtam of
vAn – best
pOkam thannai – comforts,
ANdAL – (that is,) sUdik koduththa nAchiyAr
avathariththAL – had incarnated
ingu – in this world
AzhvAr thirumagaLArAi – as the divine daughter of periyAzhvAr.

vyAkyAnam

Out of the three mentioned in the previous pAsuram, he (maNavALa mAmunigaL) starts with talking about ANdAL who is the best among them, using three pAsurams; in this pAsuram he melts by engagement of his experience, in the thought whether today is thiru Adip pUram (AsAdha, pUrva) when ANdAL divined her incarnation to help him reach the goal.

inRO thiruvAdippUram – Is it today what is famously known as thiruvAdippUram? Is it today that we were granted such a day? If we got what is rare, then, doesn’t that become cause for enjoyment?

He is divining the reason next.

emakkAga anRO ingu ANdAL avathariththAL – Like when her baby falls in a well a mother would also jump in the same way to save it, (she incarnated to) take us out who have drowned in births (in this material world)? She who is the mother for all beings has divined her incarnation here. Like said in “kUpaththil vIzhum kuzhaviyudan kudhiththu avvApaththai nIkkum andha annaiyaip pOl [Arththip prabandham – 9]” (like the mother who also falls into the water and removes the danger), and in “kUpAntharmukthaputhram pathAthamanupathan mAthruvath” (Like how a mother would jump in to save the baby that fell into the well), he who is completely knowledgeable is considering her incarnation as for him.

ANDALpaintingSrI ANdAL

Next it talks about the rarity of such incarnation, by ‘kunRAdha’, etc.

Unlike the experience of other places which are not complete/not without shortcomings, in SrI vaikuNtam there is no hindrance to any greatness where limitless emperumAn is to be enjoyed – discarding such enjoyment, here too ‘pOkaththil vazhuvAdha pudhuvaiyar kOn kOthai [nAchchiyAr thirumozhi 8.10]’ (As the daughter of periyAzhvAr who enjoys emperumAn fully), she incarnated ‘AzhvAr thirumagaLArAi (as AzhvAr’s divine daughter, her highness)’.

Like how a queen would give less importance to the flowery bed of the king and lie down holding her baby’s cradle, ANdAL too ignored the limitless enjoyment of paramapadham, and came incarnating here.

Isn’t this what creates sorrow in the mind of maNavALa mAmunigaL?

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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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 – 19

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

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pAsuram – 19

kOdhilavAm AzhvArgaL kURu kalaikkellAm
Adhi thiruppallANdu Anadhuvum – vEdhaththukku
Om ennum adhu pOl uLLadhukkellAm surukkAyth
thAn mangalamAdhalAl                                                         19

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Word by word meaning

kalaikku ellAm – Among all the dhivya prabandhams,
kOdhu ilavAm – (all of which are) non-blemished
AzhvArgaL kURu – which are divined by AzhvArs,
thiruppallANdu,
Anadhuvum – is arranged
Adhi – as the first;
Om ennumadhu pOl – Like Om is recited (first)
vEdhaththukku – for the vEdhas,
thAn – that thiruppallANdu
surukku Ay – is as the summary/essence
uLLadhukku ellAm – for all the other prabandhams
mangalam AdhalAl – because it is the auspicious mangaLASAsanam.

vyAkyAnam

Now he (maNavALa mAmunigaL) is divining about the greatness of this with an example through this AzhvAr’s dhivya prabandham that is thirupallANdu’s placement as the first of all dhivya prabandhams, by starting with ‘kOdhilavAm’.

Mistake (kOdhu) in a poem is – talking about some other story. That is not present here. For these AzhvArsdhivya prabandhams, starting with ‘rAmAyaNam, nArAyaNa kathai [AchArya hrudhayam 63]’ author of AchArya hrudhayam (azhagiya maNavALap perumAL nAyanAr) has established showing that this problem exists in those (rAmAyaNa, etc), and does not exist in the dhivya prabandhams;

Or, when ‘no mistakes’ is taken as an adjective for AzhvArs (kOdhilavAm AzhvArgaL), they don’t have the mistake of even a hint of trying some other means on their own for reaching him which in turn would prevent getting emperumAn’s grace, nor do they have any less haste in wishing to reach emperumAn. These AzhvArs are having love without any mistakes.

Azhvars

AzhvArgaL kURu kalaikkellAm – For the dhivya prabandhams divined by the AzhvArs who do not have any blemishes and so can be referenced (pramANam), and all of them speak the same in unison, and their dhivya prabandhams are ‘gyAnak kalaigaL [thiruvAimozhi 1.9.8]’ (pAsurams based on their (faultless) knowledge), and are sAsthras about ‘adhyAthma vidhyai [vEdhArththa sangraham]’ (“jIva paramAthma”).

– for all such dhivya prabandhams

Adhi thiruppallANdu Anadhuvumthis (thiruppallANdu) is foremost among all the dhivya prabandhams; like how:

vEdhaththukku, etc. – As said in, ‘praNavAdhyAs thathA vEdhA: – OngkAra prabhavA vEdhA: [lakvathri samruthi 1.9]’ (All vEdhas include praNavam as first; vEdhas came from praNavam), and ‘vAngmayam praNavam sarvam [vishNu dharmam – 67.6]’ (All the four vEdhas came from brahmA’s face),

(so) praNavam is the essence of all the vEdhas;

starting from ‘OngkArach chAdhA sabdhachcha [Word that is Om], it says ‘thasmAnmAnggaLikAvubhou [so the two auspicious]’, and ‘a ithi bhagavathO nArAyaNasya pradhamAbhidhAnam | kimnAma mangaLam na krutham [What mangaLam has not been done when he has started with ‘a’ (first part of praNavam (a-u-m)), that is the first divine name of bhagavAn nArAyaNan]’ (mahA bhAshyam kaiyadam-1], is having auspicious ways in the beginning,

Like how ‘yadhvEdhadhau svara: prOktha: [thaiththiriyOpanishath nArAyaNavalli 10-24]’ (the sound that is recited first for vEdham) , the praNavam is in the beginning of vEdhas, thiruppallANdu too (is recited first in dhivya prabandhams);

Like said in ‘prApyasya brahmaNO rUpam [hArItha smruthi 8-141]’, etc., (nature of the goal (emperumAn)), all of their meaning is about artha panchakam (five aspects of it – nature of emperumAn, nature of individual soul, way to reach Him, activity/goal of individual soul after reaching emperumAn, and hurdles that stop souls from reaching the goal); since these are divined in his prabandham (thiruppallANdu), and starting from ‘pallANdu pallANdu (thiruppallANdu – 1)’, through ‘sUzhndhu irundhu Eththuvar pallaNdE [thiruppallaNdu -12]’ it is mangaLASAsanam everywhere,

like so, since it is having the quality of being the essence, and being auspicious, there is no issue in this also being the first of dhivya prabandhams.

Some more – Like how thirumanthram that is having praNavam in the beginning is important for reaching emperumAn, thiruppallANdu which is its explanation is also acceptable to be the first (of prabandhams).

Not only that, for all the other prabandhams which talk about the greatness of emperumAn, this prabandham (thiruppallANdu) is present in the beginning and in the end, and so protects the prabandhams.

This protection is as said in ‘brahmaNa: praNava kuryAdhAdhAvanthE cha sarvadha | sravanthyanOngkrutham pUrvam parasthAchcha visIryathE [dharma sAsthram]’ (It is special, that to begin with, for brahmam in all states/stages, in the beginning and end, praNavam is pronounced).

periyazhwar-srivilliputhurperiyAzhvAr – SrIvillipuththUr

With this, it is concluded that like how this AzhvAr is foremost among the AzhvArs, his prabandham also is foremost about the dhivya prabandhams.

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 18

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

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pAsuram 18

mangaLAsAsanaththil maRRuLLa AzhvArgaL
thangaL Arvaththu aLavu thAN anRi – pongum
parivAlE villipuththUr pattar pirAn peRRAn
periyAzhvAr ennum peyar                                                     18

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Word by word meaning

mangaLAsAsanaththilIn doing mangaLASAsanam (wishing long live)
maRRuLLa AzhvArgaL thangaL – the other AzhvArs
Arvaththu aLavu thAn anRi – limited by their love, unlike that,
pongum – increasing/overflowing
parivAlE – affection
villipuththUr – one who incarnated in SrIvillipuththur
pattar pirAn – head of the learned
peRRAr(n) – is having/got
periyAzhvAr ennum peyar – the divine name of periyAzhvAr

vyAkyAnam

Considering the difference between other AzhvArs and this AzhvAr in doing mangaLASAsanam he got the name of periyAzhvAr – and through this he (maNavALa mAmunigaL) is divining about the greatness, starting with ‘mangaLAsAsanaththil’.

That is, when it comes to mangaLASAsanam, unlike other AzhvArs‘ level of devotion, due to the abundant/increased affection towards bhagavAn this AzhvAr who is identified as belonging to SrIvillipuththur, got the divine name of periyAzhvAr.

mangaLAsAsanam is – due to the tenderness/delicateness of that one (that is, emperumAn), even at the expense of destruction of self, he (AzhvAr) would wish to create greatness for Him. svarUpam (nature) is to create greatness for emperumAn isn’t it? It was divined as ‘SEshikku athisayaththai viLaikkai SEshabhUthanukku svarUpa lAbhamum prApyamum [mumukshuppadi – 177] (Creating greatness for the master is the nature and destiny of the servant).

Getting ‘mayarvaRa mathi nalam [thiruvAimozhi 1.1.1]’ (unblemished knowledge) etc., are same among them, but when it comes to mangaLASAsanam, this AzhvAr’s depth in it makes a difference.

AzhvArgaL thangaL Arvam – As said in ‘adhanil periya en avA [thiruvAimozhi 10.10.10], ones desires are so big, asking for everything of sentient, non-sentient and (even) Isvaran; and it is this desire to be destroyed is what they (the other AzhvArs) wished for.

Their interest is like said in ‘abhinivEsam pOvadhu anubhavaththAlE [SrI vachana bhUshaNam – 293]’, (~ their rush of devotion gets under control after getting the divine experience)

and ‘saththA samrudhdhigaL dharsana anubhava kainkaryangaLAlE [SrI vachana bhUshaNam – 257]’ ((the other AzhvArs’) being/living is based on being able to see emperumAn, getting that experience, and doing kainkaryam to Him).

So this happens only once in a while for these AzhvArs.

In this way they wished for their getting the completeness, of Him;, whereas for periyAzhvAr it is about Him getting the completeness, which he sustains based on his mangaLASAsanam. This is the higher level of devotion of this AzhvAr.

pongum parivAlE – Due to the ever multiplying affection; that is, as said in ‘anbE perugum [periya thiruvanthAdhi – 8] (In your matter my love is ever increasing), and ‘enthan aLavanRAl yAnudaiya anbu’ [iraNdAm thiruvanthAdhi – 100] (the love adiyEn have got for you does not stay within me), and ‘snEhOmE parama: [SrI rAmAyaNam uththara kAndam – 40-16] (I have got only affection more for you), not stopping at surrendering to Him but his love (flood) is crossing the shores.

It is similarly said in ‘sOrAdha kAdhal perun chuzhippAl thollai mAlai onRum pArAdhu avanaip pallANdu enRu kAppidum pAnmaiyan thAL [rAmAnusa nURRanthAdhi – 15].

His love matches that of emperumAn’s love; the love of one who is supreme is matched by this AzhvAr’s devotion.

Now, it is talking about the greatness of the divine name that came from the greatness of such devotion.

perialwar1periyAzhwAr as divining in SrIvillipuththUr

villipuththUr pattar pirAn peRRAn periyAzhvAr ennum peyar – The whole reason for saying this name for him, is his birth in this place isn’t it? Similar to saying, ‘ArAdha kAdhal kurugUrch chatakOpan [thiruvAimozhi 2.1.11] (uncontrollable love kurugUrch chatakOpan – (this says it along with the place where nammAzhvAr was born)).

villipuththUr pattar pirAn – It says his village, lineage, and occupation respectively.

His identity is ‘villipuththUr udaiyAn’. Also saying ‘vishNu chiththan’, and ‘kOyilil vAzhum vaittaNavan [periyAzhvAr thirumozhi 5.1.3] (~ am a SrIvaishNavan who is always in the temple)’, he is like ‘vishNunA vyapadhEshtavya:’ (should say by the name of vishNu) – everything is that for this AzhvAr.

pattar pirAn peRRAn periyAzhvAr ennum peyar – after getting the fame/name by establishing the supremacy of sarvEsvaran, since he performed mangaLASAsanam due to worrying about emperumAn’s delicate divine body, this is the name he got.

Since mangaLASAsanam is done by him all the time every day, this divine name got established fully for him.

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 17

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

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pAsuram 17

mAnilaththil mun nam periyAzhvAr vandhu udhiththa
Ani thannil sOthi enRAl Adharikkum – gyAniyar(u)kku
opporuvar (oppOr) illai ivvulagu thanil enRu nenjE
eppozhudhum (eppOdhum) sindhiththu iru.                              17

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Word by word meaning

mAnilaththil – In the big earth
mun – earlier,
nam – our
periyAzhvAr
vandhu udhiththa – came and incarnated
Ani thannil – in the month of Ani
sOthi – and star day of svAthi;
enRal – regarding this,
gyAniyarkku – the learned ones
Adharikkum – would be very fond of it; and
ivvulagu thannil – in this world
oruvar illai enRu – there is no one
oppu – equal (to such learned ones);
nenjE – Oh the mind!
eppozhudum – at any time
iru – be
sindhiththu – reflecting upon (their greatness) (mananam).

vyAkyAnam

Now, through the unparalleled greatness of the learned ones who are fond of it when talking about this day, he (maNavALa mAmunigaL) is divining the greatness of this day.

mAnilaththil munnam periyAzhvAr vandhu udhiththa – His incarnation in this big world, as being the cause of our true being (saththai, etc); his incarnation was being equal to the one who incarnates (emperumAn).

srI_periyAzhvAr_aani_brahmothsavam_2013_arulalaperumal.tripod.comperiyAzhvAr

nam periyAzhvAr and nam pattar pirAn, is the way of desire of his (maNavALa mAmunigaL’s) mind.

vandhu udhiththa – His incarnation such that not only his true being, but our true being also he made happen by the way of managaLASAsanam through his singing of pallANdu; and making his yAthrai as our yAthrai as well, is his ways;

Ani thannil sOthi enRAl Adharikkum – It is the reason of this mangaLASAsanparar (one who wishes well for emperumAn) that we nurture this day. Among other star days, when considering this jyEshta month svAthi star day due to the incarnation of this superior one, the learned ones pile on to celebrate it – there is no equal to them.

Adharikkum gyAniyarkkuWould the uninterested ignorant ones who do not celebrate this be equal to these learned ones? The use of knowledge is to know it and celebrate it – isn’t it?

oppu oruvarillai ivvulagu thanil – Even if searched in this big world, there is no one equal to the eminent ones who understand the difference of the mangaLASAsanaparar. If present it is only in that world (SrI vaikuNtam); there they are of nature fit for their divine knowledge; so they are the ones who celebrate those who understand the difference of the mangaLASasanaparar. Since this is so, there is no one equal to these (aforementioned) learned ones here.

enRu nenjE eppozhudhum sindhiththu iru – Oh my mind who knows the greatness of the bhAgavathas (devotees)! Always reflect upon what I have said, considering this as something (of importance). Do not hallucinate that you would get that which would not be gotten (the equals of such learned ones?). By this it is established that – like how there is no equal to this Azhvar, there is no equal to these learned ones as well.

Like this AzhvAr, who in the matter of ‘gyAnach chudar [periyAzhvAr thirumozhi – 2.8.5]’ ((emperumAn) having the light of knowledge (manifested by itself / that is not easy to understand by any knowledgeable ones fully)), had bathed (neerAttal [periyAzhvAr thirumozhi – 2-4], decorated with flowers (pUchchUttal [periyAzhvAr thirumozhi 2-7]), and applied protections (kAppidal [periyAzhvAr thirumozhi 2-8]);

In the same way, periya thirumalai nambi too was serving the emperumAn at thirumalai, as said in ‘sumandhu mAmalar neer sudar thUpam koNdu [thiruvAimozhi 3.3.7] ((worship emperumAn with) flowers, water, light, and incense)’, in the matter of ‘ezhil koL sOdhi [thiruvAimozhi 3.3.1] (the beautiful light (emperumAn) who is visible for everyone (unlike the one in SrI vaikuNtam and kshIrAbdhi/thiruppArkkadal))’, at all times that is ‘ozhivil kAlam ellAm [thiruvAimozhi 3.3.1];

and, this AzhvAr’s sOthi star day itself came after that for this AchAryan;

periya-thirumalai-nambiperiya thirumalai nambi

Not only that, as said in ‘thUNAi adhanOdu ariyAy vandhu thOnRi [periya thirumozhi 1.10.5] (came and appeared from within the pillar)’, as can be said as ‘jvalantham [nrusimha manthram]’ (emits/form of – light), this AchAryan’s thiruvArAdhana emperumAn is also of sOthi star day.

svAthi star day is of the group of dhEvas in the form of light. Also, as said in ‘thrEthAyAm AdhikalpE kilakamalayukE mAdhavE mAsipakshE SuklE sAdhyE cha yOgE vaNijasukaraNE bhUthathidhyAm marudhbhE | mandhE vArE pradhOshE kanakakaSipu samhArahEthOrjanithvA(In thrEthA yugam, previous kalpam, kilakamala yugam, vaikAsi month Sukla paksham, sAdhya yOgam, vaNija karaNam, saturday, pradhOsham He was born to kill hiraNya kaSipu), it describes the incarnation of narasimhar in the star day of svAthi.

So this day is also of muppuri (three auspicious happenings at the same time) by incarnations of narasimhar, periyAzhvAr, and periya thirumalai nambi.

– – – – –

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

archived in http://divyaprabandham.koyil.org

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