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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 – 58

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pAsuram 58

sachchampiradhAyam thAm udaiyOr kEttakkAl
mechchum viyAkkiyai(gal) [thAn] uNdAgil – nachchi
adhikariyum neer vachana bhUdaNaththukku aRRa
madhi udaiyeer maththiyaththarAy.                                        58

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Word by word meaning

uNdAgil – If available
viyAkkiyai thAn – that is, the vyAkyAnams (for SrI vachana bhUshaNam) such that
sachchampiradhAyam thAm udaiyOr – those involved in sath samprathAyam
kEttakkAl – would listen/learn
mechchum – and they all would consider it as good, (then)
madhi udaiyeer – Oh intelligent ones! that is
aRRa – dedicated
vachana bhUdaNaththukku – to SrI vachana bhUshaNam,
neer – you
nachchi – like it (such vyAkyAnam)
adhikariyum – and learn it
maththiyaththarAi – while being neutral (to know pramANams).

vyAkyAnam

Those who were advised by him (maNavALa mAmunigaL) as addressed by ‘uyya ninaivu udaiyeer’ in earlier pAsuram, as this advise was fruitful, if they asked, your highness have said for many times ‘vachana bhUdaNaththin Azh poruLaik kaRRu’, and ‘vachana bhUdaNaththin vAn poruLaik kallAdhadhu ennO’, in positive and negative ways; what is the means by which we could learn its meanings? then he responds that if those with earnest interest in sath sampradhAyam would create / appreciate wonderful vyAkyAnams, then learn that and understand through that.

Or, he is saying also as – if a vyAkyAnam for SrI vachana bhUshaNam is available with or without anyone asking for it (apEkshA nirapEkshamAga), then learn that through research and use it.

sachchampirdhAyam thAm udaiyOr kEttakkAl – That is, as said in ‘Odhi Odhuviththu AdhiyAy varum [periya thirumozhi 3.5.6]’ (for time immemorial they have been reciting and teaching), ones having involvement in continuing sath sampradhAyam, like him as said in ‘vAkyAnalangkruthivAkyAnAm vyAkyAthAram [uththara dhinacharya – 2]’ (he who describes the sentences in SrI vachana bhUshaNam),

and as said in ‘vAkyasangathi vAkyArtha thAthparyANi yathA Srutham | vyAkurvannEva pUrvEshAm varththamAna: padhE padhE svamanIshikayA naiva kalpayan kinchidhapyayam| gupthAn sarvAn guruthvEna gUd(h)AnarthAnadhIdhisath [yathIndhra pravaNa prabhAvam page – 129]’ (Relationship of sentences, meanings of them, and abstracts … he learned them),

if they heard, that is those who have learned vyAkyAnam of vachana bhUshaNam very well, and who listen to it regularly at AchAryan’s sannidhi (presence/assembly); if you heard; that is you who have known the meanings of sampradhAyam very well;

mechchum viyAkkiyai thAn uNdAgil – Like all the well learned ones who heard seethA charitham that is SrI rAmAyaNam were fondly saying ‘ahO geethasya mahAthmyam/mAdhuryam [SrI rAmAyaNam – bAla kANdam 4.16] (the melody and the meaningful verses, wow! superb!),

and like those said in ‘kEttu ArAr vAnavargaL [thiruvAimozhi 10.6.11]’ (~nithyasUris would listen to the prabandham from mukthAthmAs going from here, and cannot quench their thirst for it), as they would fondly listen to thiruvAimozhi which is ‘sevikku iniya senchol [thiruvAimozhi 10.6.11]’ (beautiful words that are like nectar to the ears),

in the same way,

if those who nurture the sath sampradhAyam, hear such vyAkyAnam of SrI vachana bhUshaNam, and then say ‘wow there is such a vyAkyAnam’ – if there is such vyAkyAnam

In other words, mechchum viyAkkiyai thAn – a vyAkyAnam for it that is respected by those who are respected;

vachana bhUdanaththukku aRRa madhi udaiyeer – you the knowledgeable ones who are dedicated to SrI vachana bhUshaNam;

It is said ‘vachObhUshA vyAkyAruchira varayOgIndhra rachihA vachObhis sarvEshAm varanigamasArais subahuLA | ga(m)bIrA vAkyArthairapi phalitha sathsangathigaNai: prasannA vE svArtham prakatayathu thasyaiva krupayA [varavaramuni kAvyam]’ (The beautiful vyAkyAnam for SrI vachana bhUshaNam with the divine words of maNavALa mAmunigaL, which is of best instructions of vEdham, and which is having complete and deep meanings of sentences – for me who has come here, I pray that he shows us its meanings out of his kindness);

Agil – By the ‘yathi’ sabdham (‘if’), it shows that it is hard to find such vyAkyAnam.

If you get what is very difficult to get, then,

nachchi adhikariyum neer – You who are having the wish to reach goal as experts of SrI vachana bhUshaNam, learn such vyAkyAnam with interest. It has become such that now he does not have to say ‘kallAdhadhu ennO kavarndhu [upadhEsa raththina mAlai – 57] (why are they not learning with interest).

vachana bhUdanaththukkaRRa – the vykAyanams of vachana bhUshaNam that you could appreciate;

madhi udaiyeer maththiyaththarAi – when learning with interest, you who are having the mind which is an instrument that can discern, be neutral and research it, learn such that it completes your learning.

By this, is establishes that one should accept only those vyAkyAnams that are nurtured by AchAryas who are with sath sampradhAyam.

sachchampiradhAyam kEttakkAl mechchum viyAkkiyai thAn – They are like those who learned from nAlUrAchchAn piLLai, starting from thiruvAimozhi eedu, and the meanings of its essence in SrI vachana bhUshaNam – they are thirunArAyaNapuraththil Ay, thiruvAimozhi AchAryar, nallapa nAyan who is Ayi’s disciple.

As said in ‘mARil mudumbai ulagAriyan vachanak kalanum, mARan karuththin maNavALan vArththaiyum vallirukkaich cheerumpadi thiruththAzhvaraith thAdhan therindhenakkuth thERumpadi uraiththAn thiruththALgaL en chenniyadhE’ (~ He who learned and explained me for me to progress, who learned vachana bhUshaNam of the unsubstitutable mudumbai ulagAriyan (piLLai lOkAchAryar), and the words of Azhagiya maNavALp perumAL nAyanAr about the inner thoughts of nammAzhvAr (AchArya hrudhayam) – I bow my head to the divine feet of such thiruththAzhvarai thAdhan,

and in ‘AchAryahrudham samgya nibandhanasya vyAkhyAmakArshIth [varavaramuni champu]’ (Authored a vyAkyAnam for AchArya hrudhayam).

thirunarayanapuraththu_ay_jananyacharyarthirunAyAryanapuraththu Ay jananyAchAryar

It is Ayi who authored first vyAkyAnam for the dhivya prabandhams of SrI vachana bhUshaNam and AchArya hrudhayam; following him only the other vyAkyAnams were authored. It is well known that, like them, in the sannidhi of nAlUrAchchAn piLLai, he learned the meanings of thiruvAimozhi eedu and other dhivya prabandhams, and SrI vAchana bhUshaNam and such rahasya granthams.

It is also well known that he (Ay) authored a vyAkyAnam for SrI vachana bhUshaNam.

It is said ‘athishtitha chathurkrAmAchArya dhEvapathErgurO shArthairlEbhirE yEna sarvE sadhdhrAvidAgamA: [varavaramuni champu]’, about nAlUr piLLai’s teaching of the meanings.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 49

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pAsuram 49

Angavar pAl peRRa siRiyAzhvAn appiLLai
thAm koduththAr tham maganAr tham kaiyil – pAngudanE
nAlUr piLLaikku avar thAm nalla maganArkku avar thAm
mElOrkku eendhAr avarE mikku.                                                     49

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Word by word meaning

Angu – In that place,
avar pAl peRRa – as he got from nanjeeyar {must be nampiLLai or vadakkuth thiruveedhip piLLai}
siRiyAzhvAn appiLLaieeyuNNi mAdhavap perumAL (his another name)
thAm koduththAr – himself gave it
tham maganAr tham kaiyil – to the hands of his divine son named padhmanAbhap perumAL;
pAngudanE – In the same way
avar thAm – that padhmanAbhap perumAL
nAlUr piLLaikku – to one named nAlUr piLLai;
avar thAm – he himself
nalla maganArkku – to good divine son nAlUrAchchAn piLLai;
avarE – he himself
eendhAr – by grace gave it
mElOrkku – to the noble ones of later time
mikku – in a big/special way.

vyAkyAnam

He (maNavALa mAmunigaL) divines about how this vyAkyAnam was carried out in sampradhAyam way, starting from nampiLLai’s grace, as obtained by eeyuNNi mAdhavap perumAL who has got the divine name of siRiyAzhvAn appiLLai, (who gave it to padhmanAbhap perumAL, who gave it to nAlUr piLLai, who gave it to nAlUrAchchAn piLLai, who after praying to dhEvap perumAL and getting the command of dhEvap perumAL spread it to several of next generation including) thiruvAimozhip piLLai, who is the AchAryan of maNavALa mAmunigaL, with this pAsuram Angavar pAl peRRa siRiyAzhvAn appiLLai.

Angu – In front of him, being in divine assembly (gOshti); or, from the situation of getting it from the divine hands of vadakkuth thiruveedhip piLLai;

avar pAl peRRa – Being the chief of gOshti, and being the principal one doing upanyAsam of eedu – from such nampiLLai, he (eeyuNNi mAdhavar) got the meanings like getting wealth, as said in ‘uRu perum selvamum [rAmAnusa nURRanthAdhi – 19]’. The scene of that place, the preceptor, and the grantham! (oru dhEsamum dhEsikarum kOSamum irundhapadi).

siriyAzhvAn appiLLai thAm – His (eeyuNNi mAdhavap perumAL) other name (siRu pEr) being this. Such is the wealth that he got, he –

thAm koduththAr tham maganAr tham kaiyil – Like how one would show their savings, he that is mAdhavap perumAL, passed it on into the hands of his divine son who is identified as padhmanAbhap perumAL. That is, after bestowing the meanings of eedu muppaththARAyiram (36000 padi), he handed over the SrIkOSam (text) in his divine hands as well. That is why it is said ‘mAdhava padhmanAbha [eedu thaniyan]’.

In this way they both were advising this grantham in OrAN vazhi, and not publishing the SrIkOSam but nurturing it in kOyil AzhvAr (pUjA room) as part of their thiruvArAdhanam (daily worship), based on the condition of nampiLLai; this is how the eedu of thiruvAimozhi was handled.

In this way, protecting it like protecting wealth, this was taken care of in the thirumALigai (divine house of SrIvaishNavas) at perumAL kOyil (kAncheepuram), bhattargaL thiruveedhi (name of the street).

pAngudanE nAlur piLLaikku avar thAm – That is, surrendering to the divine feet of padhmanAbhap perumAL, and with his (nAlUr piLLai) obeisance to that feet, prostrating, speaking with pleasant words, etc., made him happy as said in ‘kurukkaLukku anukUlarAi [periyAzhvAr thirumozhi 4.4.2]’ (well disposed to do services to AchAryan), so in this way, padhmanAbhap perumAL who was pleased by the obeisances and services, decided to bestow eedu that had been forwarded along one-on-one, to nAlUr piLLai whose services served as the means.

So he took him in front of pEraruLALap perumAL, and thinking that he should get an authentic vow that he would not reveal it to anyone, and so through archakar he requested for SrI SatakOpam to be pressed on his (nAlUr piLLai’s) divine head;

he (nAlUr piLLai) who understands the intention of minds, understood the way in which it was pressed in the head to imply that the text should not be released to anyone, (but) he looked at dhEvap perumAL’s divine face, and as said in ‘aruLALar thiruvadiyai UnRinavar’ (one who pressed the SrI satakOpam of dhEvap perumAL), showed him the sign, pressing it in the head;

and emperumAn who understands everything, felt it in his divine mind, and after thinking through he gave divine command through archakar, ‘you shall propagate this to everyone’, and the AchAryan padhmanAbhar who heard this, and as it is not happening according to the old ways, accepted ‘thiruvuLLam Anapadi’ (as your divine mind wished), and after that, with happiness, he divined it (to nAlUr piLLai).

As he (nAlUr piLLai) wished to propagate it to everyone, with that idea in his divine mind, he who is focused only on the welfare of others, had done things like pradhakshiNam (circumambulating emperumAn’s sannidhi), doing namaskArams (prostrating), etc., and more.

And since this emperumAn is ‘arthithArtha paridhAna dhIkshitha’ (vowed to fulfill the desires of the devotees), He commanded like this (for propagation of eedu).

That is why, ‘since nAlUr piLLai got it by his prayers, he is referred as ‘sumana: kOlEsa dhevAdhipAn [bhagavath vishaya thaniyan]’  (kOlavarAhap perumAL being his another name).

Isn’t it in the same way thiruvAimozhip piLLai had SrI ranganAtha’s divine feet on maNavALa mAmunigaL , and propagated the eedu of thiruvAimozhi.

It is to be said as ‘charaNAbja samarppaNAth | dharSayan sugrahAnArthAn dhramidOpanishathkirAm’ (~ placing unto your lotus feet, show the meanings of thiruvAimozhi that are known).

nalla maganArkku avar thAm – That nAlUr piLLai, as emperumAn fulfilled his prayers,  showed his gratitude as when he got a divine son he named him as ‘dhEvap perumAL’; such son who got this name, who learned everything, and being so, such –

nalla maganAr – nAlUrAchchAn piLLai’ (being other name), his father divined him the eedu saying – you propagate this. Like father like son in auspicious qualities.

Or, (to explain the phrase of pAsuram by combining the words differently), for ‘ivar aruLALar thiruvadi UnRiyavar [bhagavath vishaya thaniyan]’ (one on whose head SrI satakOpam (SatAri) of SrI dhEvarAjap perumAL was well pressed meaning well blessed, one who pressed on the SrI SatakOpam of srI dhEvarAjap perumAL),

the word ‘ivar’ (he) could refer to padhmanAbhar, having his divine grace could be said for nAlUr  piLLai, and saying ‘thiruvadi UnRiyavar’ as by nAlUr piLLai saying to nAlUrAchchAn piLLai as per divine feet of peraruLALar to be set on the son, and in that say ‘thiruvadi UnRina dhEvap perumAL kaikoNdu aruLum thirumalai AzhvAr [bhagavath vishaya thaniyan] (thiruvAimozhip piLLai who was lovingly accepted by nAlUrAchchAn piLLai (who is the son of nAlUr piLLai), as his disciple), that is talking about thiruvAimozhip piLLai – and so they divine as the meaning for this phrase. This line of explanation would match very well with that of ‘melOrkku eendhAr avarE mikku’.

mElOrkku eendhAr avarE mikku – that is, unlike the aforementioned way of passing this one to one, by his generosity, he who is given (eedu) by the grace of kOlavarAhap perumAL, he having the (other) name of dhEvap perumAL (as named by this divine father) , (that is, nAlUrAchchAn piLLai), divined the obtaining of thirumalai AzhvAr (thiruvAimozhip piLLai), and starting from him he divined eedu to thirunArAyaNapurththil Ay, thiruvAimozhi AchchAn piLLai as well. That is why it used the plural word ‘mElOr’ (future noble ones).

This information is in his thaniyan too – ‘thrEdhApravarthya bhuviya: prathayAm chakAra [nAyanArAchchAn piLLai thaniyan](he who made it popular in the world by divining to the three).

It is said too ‘SrISailanAtha gurumAthru gurUththamAbhyAm SrISUkthi dhESikavarENa cha yasthridhaivam [nAlUr piLLai thaniyan]’ (thiruvAimozhi’s bAshyam that is eedu sath sampradhAyam, which got enriched by the three, that is thiruvAimozhip piLLai, thirunArAyaNapuraththu Ay, and thiruvAimozhi AchchAn..).

thiruvaimozhi-pillaithiruvAimozhip piLLai

avarE mikku – by this, their requesting (for it) could be considered as excessive – such was the way he himself gave them the meanings after getting them, due to his generosity.

Not only that, maNavALa mAmunigaL himself has mentioned in the vyAkyAnam of ‘mARRuth thAi [periyAzhvAr thirumozhi 3.9.4]’ (like the mother), about nAlUrAchchAn piLLai teaching the meanings of all the prabandhams to thiruvAimozhip piLLai (such was that piLLai’s generosity and interest).

In many places of periyAzhvAr thirumozhi vyAkyAnam by maNavALa mAmunigaL, he divines ‘nAlUr piLLai prasAdhiththathAga AchchAn piLLai aruLich cheyvar’ (nAlUr AchchAn piLLai would say that this (meaning) was divined by nAlUr piLLai).

Due to thiruvAimozhi such was the Acharya-sishya relationship between that father and son, such relationship could also be seen in the cases of – kUraththAzhvAn bhattar, periyavAchchAn piLLai and his sons, vadakkuth thiruveedhip piLLai piLLai lOkAchAryar, (eeyuNNi) madhavarpadhmanAbhar, and nAlUr piLLainAlUrAchchAn piLLai.

As said in ‘thirumalai AzhvAr theevinaiyOm thammaik kuruvAgi vandhu uyyak koNdu [Arththi prabandham – 46]’ (~ thiruvAimozhip piLLai accepted the lowly me and came as AchAryar and saved me)), He who is accepted by thirumalai AzhvAr (thiruvAimozhip piLLai), who is said as ‘dhEvap perumAL kaik koNdaruLum thirumalai AzhvAr’, such maNavALa mAmunigaL got the meanings of thiruvAimozhi and all dhivya prabandhams, and after that he spread it in the world, isn’t it?

(He got the meanings from his AchAryan as said in) ‘AryAScha SrISailanAthA dhadhigatha SatajithsUkthi bhAshyO mahimnA [bhagavath vishya thaniyan?]’ (by the greatness of the vyAkyAnams of nammAzhvAr SrISukthi learned from thiruvAimozhip piLLai),

and

‘AsisrayadhayambhUya: SrISailAdhISadhESikam | aSEshAnshruNoth dhivyAn prabandhAn pandhanachchidha: [yathIndhra pravaNa prabhAvam – 57](This azhagiya maNavALap perumAL reached an AchAryan named thirumalai AzhvAr. From him, he learned the meanings of all dhivya prabandhams that break the bondage of births).

It is said, ‘yE(a)vApya saumyavarayOgi varAchchatAri SrIsUkthi bhAshya madhi thathprathitham vithEnu: | thAn bhattanAtha munivAna mahAdhriyOgi vAdhUla vamsyavaradhAryamukhAn bhAjAma: [bhagavath vishya thaniyan?]’ (From which guru that thiruvAimozhip piLLai learned, all of the prabandhams without leaving even one, he crossed the bounds of dhivya prabandham learning and learned again?)

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 47

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

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pAsuram 47

nanjeeyar seydha viyakkiyaigaL nAliraNdukku
enjAmai yAvaikkum illaiyE – tham seerAl
vaiya kuruvin thambi mannu maNavALamuni
seyyumavai thAmum sila.                                         47

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Word by word meaning

nanjeeyar
seidha – divined
viyAkkiyaigaL – vyAkyAnams (commentary / meanings)
nAliraNdukku – for a few only,
illai – not
enjAmai – without skipping anything,
yAvaikkum – (not) for all dhivya prabandhams.
thambiDivine younger brother
vaiya kuruvin – of piLLailOkAcharyar
mannum – who is well established
maNavALamuniazhagiya maNavALap perumAL nainAchAryar (nAyanAr), {subsequently in the vyAkyAnam, there is mention of this being both nAyanAr and  vAdhikEsari azhagiya maNavALa jIyar }
tham seeral – by his auspicious qualities
seyyumavai thAmum – the vyAkyAnams he/they authored
sila – are for some dhivya prabandhams only.

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, in this, AchAryas like nanjeeyar also divined the authoring of vyakyAnams for a few dhivya prabandhams, saying ‘nanjeeyar seydha viyAkkiyaigaL nAliraNdukku’.

That is, unlike periyavAchchAn piLLai doing vyAkyAnam for all the dhivya prabandhams, earlier  nanjeeyar mercifully authored vyAkyAnams for a few dhivya prabandhams only.

nanjeeyarnanjeeyar

nAliraNdukku – is not exact numbers but it is just a word. That is, it indicates that it is ‘a few’. He divined later in this pAsuram as ‘sila’ (a few) which means the same here.

What is seen as his authoring of vyAkyAnam, are available for thiruppAvai and kaNNinuN chiruththAmbu only. If any more are there (found), consider that as well.

enjAmai yAvaikkum illaiyE – That is, it is Not the case that he authored vyAkyAnams for dhivya prabandhams without anything skipped. ‘enjAmai’ is (not having shortcoming, not getting destroyed) like said in ‘enjAmal vaiththadakki [periya thirumozhi 2.10.1]’ (without getting them destroyed He kept everything in his stomach).  ‘illaiyE’ -> the ‘E’ shows certainty (thERRam).

tham seerAl vaiya kuruvin thambi – When it comes to aruLichcheyal (dhivya prabandhams), compared to all the other AchAryas, (azhagiya maNavALap perumAL nAyanAr) having deep focus, by his wisdom and other auspicious qualities, like said in ‘kAththa kuNavALar [upadhEsa raththinamAlai – 39]’ (AchAryas of auspicious qualities who saved thiruvAimozhi ), it is by his greatness that he too divined vyAkyAnams for a few prabandhams.

As said in ‘mannu padhinmar maRaip poruLil mARan seer, thunnu madhurakavi soRporuLum anna nadaiththingaL mukavalliyurai semporuLum then mudumbai, engaL maNavALarkkiRai [?]’ (?), is how his focus is.

pillailokacharyar-nayanarpiLLai lOkAchAryar and his divine younger brother nAyanAr

vaiya kuruvin thambi – Reason for all this greatness is – being born after piLLai lOkAchAryar. That is, the much celebrated piLLai lOkAcharyar’s divine younger brother is azhagiya maNavALap perumAL nayanAr (nAyanAr); him having the relation that creates nobleness. Like saying king’s son, for him too the identity is ‘jagathguruvarAnuja’ [AchArya hrudhayam thaniyan]’ (piLLai lOkAcharyar’s younger brother). Similar to ones like ‘thambiyudan dhasarathyAnAnum [yathIndhra pravaNa prabhAvam – 25]’.

mannu maNavALamuni – being well established in the meanings, who is popularly known as ‘vAdhikEsari azhagiya maNavALa jIyar’.

vadhi-kesari-azhagiya-manavala-jiyar

In this way both of them (nAyanAr and vAdhi kEsari jIyar) – seyyumavai thAmum sila – have done vyAkyAnams for a few prabandhams. By ‘thAmum’ it connects with the few prabandhams mentioned earlier (by nanjeeyar).

It is seen that nainar (azhagiya maNavALap perumAL nAyanAr) has divined vyAkyAnams for thiruppAvai and kaNNinuN chiruththAmbu, and jIyar (vAdhikEsari azhagiya maNavALa jIyar) has divined svApadhEa vyAkyAnam (inner meanings) for thiruviruththam. If there are any further more, they can be considered as well.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 13

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

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pAsuram 13

mAsip punarpUsam kANmin inRu maNNulagIr
thEsu iththivasaththukku Edhennil – pEuginREn
kolli nagark kOn kulasEkaran piRappAl
nallavargaL koNdAdum nAL                                           13

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Word by word meaning

maNNulagIr – Oh residents of this earth!
kANmin – Realize that
inRu – today
mAsi – is the month of mAsi (magha)
punarpUsam – and star day of punarpUsam (punarvasu);
(E) edhu ennil – if asked what is the
thEsu – grand value
ith thivasaththukku – of this day,
pEsuginRen – I shall tell you about that; that is,
kolli nagark kOn – he who is the head of the place kolli,
kulasEkaran – that is, kulasEkara AzhvAr,
pirappAL – due to his incarnation
nAL – on this day,
nallavargaL – noble people
koNdAdum – celebrate (it).

vyAkyAnam

He is divining the enrichment of knowledge of the ignorant ones, about the greatness of srI kulasEkarap perumAL who divined his incarnation during mAsi (magha) punarpUsam (punarvasu).

mAsip punarpUsam kANmin inRu maNNulagIr – As said in ‘mAsi munnAL (nAchchiyAr thirumozhi – 1.1), it can be considered as having greatness that is not present in any other day – that is mAsi (magha) month’s star day of punarpUsam (punarvasu), Oh see that those in this world – that day is today for you all!

inRu – The one that occurred in the past and will in the future is appearing as today for him (maNavALa mAmunigaL) due to his regard/fondness.

mAsip punarpUsam – It was in chiththirai month punarvasu star day that chakravarththy thirumagan (srI rAman) divined His incarnation. ‘ellai il seerth dhayarathan than maganAith thOnRiRRu adhu mudhalAth than ulagam pukkathIRA [perumAL thirumozhi 10.10]’ – (From His incarnation as a son of dhasarathan of limitless fame, till the time when He returned to paramapadham, that is, AzhvAr gave us the summary of srI rAmAyaNam),  is how this AzhvAr lets us know about rAman’s glory; and his star day also has become the same.

Like how those born in the lineage of kings should have a grand star day, this AzhvAr’s incarnation is having such connection with emperumAn.

kulasekarazhwarsrI kulasEkarap perumAL

maN ulagIr – Oh the ones in this earth who are involved in the enjoyments of this world, and not paying attention to emperumAn and his devotees! Avoid your distractions and listen to the meanings I am talking about. Those in the other world are best in their true knowledge. Having less knowledge and as said in ‘uNdiyE udaiyE ugandhu [perumAL thirumozhi 3-4] going eagerly after food only, clothes only (and other comforts only) and being ‘mAranAr varivenchilaikku At cheydhu [perumAl thirumozhi 3-3](Surrendering to the beautiful bad arrow of manmatha and enjoying this material world), — for such people as you only is it required for me to advise.

{notice how the vyAkyAthA (piLLailOkam jIyar) is using the respective AzhvAr’s prabandham itself to show the meanings of upadhEsa raththina mAlai}

If you asked, ‘For your highness to advise us regarding this, what is great about this day?’, then –

pEsuginREn etc. – As he said about himself in ‘kolli kAvalan kUdal nAyakan kOzhik kOn kulasEkaran [perumAL thirumozhi 2.10] (king of the place of kolli, of madhurai, and uRaiyUr, that is kulasEkaran), such chEra king, is kulasEkara AzhvAr; the day got its significance due to his incarnation, and due to that (we) are able to get relation of the good; kulasEkaran’s birth is not of body but of life/AthmA – he said ‘UnERu selvaththu udal piRavi yAn vENdEn [perumAL thirumozhi 4-1] (I who has realized the good from the bad, would not want the birth in the body that grows rich in meat everyday, etc.).

The king kulasEkarap perumAL wished to be an animal or a plant living in thirumalai (thiruppathi)

– are how his his likes and dislikes are set.

Being amicable to be subservient (to emperumAn and his devotees) – that is a birth; this is as said in ‘Azhi am kaip pEr Ayarkku ALAm piRappu [periya thiruvanthAdhi – 79]’, and having ‘(un) viNNAttuth thEsu’ (regardless of the kind of birth in this world, if one has the devotion toward emperumAn, then such birth would be having the greatness/luster of your other [higher] world).

In this way, due to this AzhvAr’s incarnation that is amicable to subservience, this day gets its luster.

So this day is –

nallavargaL koNdAdum nAL – (celebrated by noble ones); they are ‘kolli kAvalan sol padhikkum kalaik kavi pAdum periyavar [rAmAnusa nURRanthAdhi – 14]’ (the noble ones who recite the pAsurams of kulasEkara Azhvar as an outlet of their love for him);

nallavargaL – they take care of others’ spiritual wellness like of their own.

nAL – a day is one that is celebrated by such people.

This AzhvAr, as said in ‘ellaiyil adimaith thiRaththinil enRu mEvu manaththanAm [perumAL thirumozhi 2.10]’ ((kulasEkara AzhvAr) having the mind of being at most subservient, (to emperumAn’s devotees’ devotees’ …)), is of such goodness, and due to that, for them he had put his hand inside the pot of snake (to prove those devotees’ innocence when they were blamed for a lost jewel in AzhvAr’s palace) – having such greatness of character;

This day is nurtured and celebrated by those srIvaishNavas who have lost themselves to such quality of this AzhvAr and are good to his lotus feet.

Now,

srI kulasEkara AzhvAr wanted to be some animal or plant or, ANYthing in the hills of thirumalai (thiruppathi), as he said in :

inbamarum selvamum ivvarasum yAn vENdEN [perumAL thirumozhi 4.1] (I do not want the wealth that would go into enjoying various things, and I do not want this kingdom that enables them),

and in –

uruppasi than am poR kalai algul peRRAlum AdhariyEn [perumAL thirumozhi 4.3] (Would not want it even if I got the beautiful decorated parts of UrvaSi (consort of indhra who is the king of dhEvas)),

– Thus this AzhvAr wishes to be something, anything in the hills of thirumalai and with such wishes he serves emperumAn.

Similarly,

srI gOvindhap perumAL (embAr) too is described in the same way, as said in ‘thruNIkrutha virinjchAthi nirankusa vibhUthaya: [varavaramuni mukthakam – 7]’ (gives no importance to those like brahmA, and is having the greatness in the worlds), ignores all lowly affairs,

and as said in ‘hrudhi nArAyaNam pasyan nAbhyagachchathrahassadhA yassarvadhArathEchchApi gOvindham tham upAsmahE [embAr thaniyan, guruparamparA prabhAvam – 528]’ (He who is always seeing nArAyaNan, and was not able to see any place as private for happiness with his wife, we worship such gOvindhar (embAr)), and so for other enjoyments he is of the view that there is no dark and private place (since he sees nArAyaNAn’s brightness everywhere),

so, for this AchAryan also the punarpUsam (punarvasu) has become the star day of his incarnation.

embar_madhuramangalamembAr – madhuramangalam

As said in ‘arasamarndhAn adi sUdum [perumAL thirumozhi 10.7](falling at the feet of srI rAma pirAn who is seated with majesty in his throne), like this AzhvAr who seeks the feet of srI rAman, embAr too is like a shadow of rAmAnujar’s divine feet.

In the case of distaste for other demi gods, he (embAr) matches thirumazhisai AzhvAr.

embAr too is of two births in one (brAhmaNa).

Due to all of these reasons, this pAsuram says about the greatness of this star day being of muppuri (three auspicious things happening in a similar way).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 11

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

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pAsuram 11

manniya seer mArgazhiyil kEttai inRu mAnilaththeer
en idhanukku ERRam enil uraikkEn – thunnu pugazh
mAmaRaiyOn thoNdaradippodi AzhvAr piRappAl
nAnmaRaiyOr koNdAdum nAL.                                                   11

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Word by word meaning

mAnilaththeer – Oh who are in this big world!
inRu – this today
manniya – is the well established
seer – glorious
mArgazhiyil – month of mArgazhi (mArgashIrsha)
kEttai – and star of kEttai (jyEshta).
en ennil – If you asked what
ERRam – is the glory
idhanukku – of this day,
uraikkiREn (uraikkEn) – I shall tell that to you;
It is,
thunnu – fittingly
pugazh – excellent,
mA – and glorious,
maRaiyOn – and most distinguished brAhmaNa,
that is, thoNdaradippodi AzhvAr’s,
piRappAl – incarnation, and because of that
nAn maRaiyOr – those who know the four vEdhas
koNdAdum – celebrate
nAL – this day.

vyAkyAnam

srI thoNdaradippodi AzhvAr’s incarnation day that is mArgazhi (mArgashIrsha) month’s kEttai (jyEshta) star day, is the day celebrated by parama vaidhikas (those who are expert followers of vEdhas), so advises maNavALa mAmunigaL to others.

manniya seer, etc – Fullness of glory for the month of mArgazhi is – ‘mAsAnAm mArgaseershOham [bhagavath gIthA – 10.35]’ (In the months, I am the mArgazhi), so it is a vaishNava month, ‘mArgazhith thingaL madhi niRaindha nannAL [thiruppAvai – 1]’, that is having the greatness of ANdAL’s incarnation in that month, also thiru adhyayana uthsavam starts during this month.

Moreover, through the prabandham of ‘thiruppaLLiyezhuchchi’, he wakes up periya perumAL, so this AzhvAr’s incarnation is the greatness for this month.

Also, manniya seerthis month is like an adjective to his star day kEttai, like how that month is the best of months, this could be said as, the best of star days is kEttai.

Like said as ‘viprANAm gyAnathOsrEshtam’ (best in knowledge, among the brAmhaNa), he who is having the glory of gyAnam (knowledge) being incarnated in this month/day is the glory for this month/day.

Since he is absolutely glorious as a thoNdaradippodi (~ devoted to His devotees), his incarnation day also would be glorious isn’t it? Like so the day that helps be among emperumAn and his devotees is this wonderful day!

mAnilaththIrSince he whose identity is subservience to His devotees, due to his incarnation this earth is having such connection; Oh those who are in such earth!

en idhanukku ERRam enil uraikkEn – If you asked, ‘When there are other star days in this month, what is the greatness of this star day?’, then listen to me explaining about that as I have known about its greatness.

thunnu pugazh mAmaRaiyOn – etc. – That is, he is having the greatness of ‘thuLapath thoNdAya thol seer [thirumAlai – 45]’ (~ greatness/subservience of making thiruththuzhAi (thuLasi) garland (for emperumAn)), and ‘kaRRinam mEyththa endhai kazhaliNaikkeezh – uRRa thirumAlai pAdum seer [thirumAlai thaniyan]’ (~ being able to create/sing about/under divine feet of my father that is emperumAn who herded the cows) – having immersed in such character due to doing these kainkaryams.

This AzhvAr is ‘mikka seerth thoNdar [periya thirumozhi 11.1.9] (~ a srIvaishNava, ananyaprayOjanar (not asking for anything else from emperumAn), isn’t it?

Also he makes ‘seyyum pasum thuLabath thozhil mAlai [rAmAnusa nURRanthAdhi – 13]’ (makes garland of thiruththuzhAi that becomes bright by the touch of thoNdaradippodi AzhvAr’s hand), isn’t it?

This is how his ‘aham sarvam karishyAmi’ is. [ayOdhyA kAntam 31-25]’ (iLaiya perumAL saying, ‘I will do every kainkaryam (in the forest)). It is this that is his rich glory. It is same as said in ‘mali pugazh vAnavar [thiruvAimozhi 4.2.11]’ (rich glory of nithyasUris).

mAmaRaiyOn – Reason for all this is that he is distinguished among the brAhmaNas who are involved in finding the meanings of vEdhas. As said in ‘vaidhikarE, meyppadiyAl un thiruvadich chUdum thagaimaiyinAr [thiruviruththam – 94]’ (vaidhikAs are by true ways keep your divine feet in their head), since he is a great vaidhika and is having tenacity/devotion in kainkaryam. It is this that is his well established glory.

mAmaRaiyOn, thoNdaradippodi AzhvAr – He got this name because the inner meaning of vEdhas, that is, being subservient to His devotees as said in ‘mikka vEdhiyar vEdhaththin ut poruL [kaNNinuNchiruththAmbu – 9]’. This is the way in which he affectionately lives by.

nambikku anbar thalai meedhu adippodi [AchArya hrudhayam – 153]’ (dust of the feet of devotees on his head), is how the glory of him who does according to what the devotees wish him to do (itta vazhakku).

AzhvAr piRappAlIt is his birth that is a (distinguished) birth; birth of rest are lowly only (due to karma?). Even though he thought of his birth as lowly when saying ‘en seivAn thOnRinEnE [thirumAlai – 26] ( (have not done anything good related to emperuman) why have I born?), he is divining so since he has born as an AzhvAr.

As said in ‘srushtasthvam vana vAsAya [ayOdhyA kAntam – 40-5]’ (You have born only to be living in the forest) {, this AzhvAr is born for serving other devotees only?}.

nAnmaRaiyOr koNdAdum nALAs he is being in this way, the vaidhikas similar to him who have understood the inner meanings of vEdham enthusiastically celebrate this day.

thoNdaradippodi AzhvAr - with emperumAnAr and maNavALa mAmunigaLthoNdaradippodi AzhvAr with those (emperumAnAr and mAmunigaL) who celebrate this day of his incarnation

mAmaRaiyOr – They are understanding and celebrating, which is matching with their birth.

So,

mAnilaththIr Oh! the people of this world, you also understand the greatness of this day, nurture it, and reach the true goal (ujjIviyungOL), is the meaning.

Further to this, this mArgazhi’s kEttai is also having the superiority that it is the day of incarnation of he who loved periya kOyil (srIrangam) and periya perumAL (srI ranganAthan), and who is having the eminence/honour of being an AchAryan of the lOkaguru (emperumAnAr) – that is periya nambi.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 10

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

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pAsuram 10

kArththigaiyil rOhiNi nAL kANmin inRu kAsiniyIr
vAyththa pugazhp pANar vandhu udhippAl – AththiyargaL
anbudanE thAn amalanAdhipirAn kaRRadhar pin
nangudanE koNdAdum nAL                                                               10

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Word by word meaning

pANarthiruppANAzhvAr
vayththa – having apt  (porundhiya)
pugazh – glory, (pugazh)
vandhu udhippAl – because of his coming here and incarnating,
AththiyargaL – those having Arththi (interest/love)
anbudanE – would, with love
kaRRu – learn and practice
amalanAdhipirAn – the prabandham amalanAdhipirAn,
adhaRkup pin – and after that
koNdAdum – would celebrate
nangudanE – well
nAL – that the day is
inRu – today;
kAsiniyIr – Oh those on this earth!
kANmin – notice that it is
kArththikaiyil – the month of kArththikai
rOhiNi – and star day of rOhiNi.

vyAkyAnam

Now, since after the star day of kArththikai it is rOhiNi, and since the month of this AzhvAr is also of kArththikai, for that sequence, and since the day of rOhiNi in kArththikai month is when thiruppANAzhvAr incarnated, it is loved by those who accept the vEdhas (Asthika) and is celebrated, says maNavALa mAmunigaL.

kArththikaiyil rOhiNi nAL kAnmin inRu kAsiniyeer He advised to his mind in the previous pAsuram, and in this again he is advising to the common man of the world (loukikar), with the wish in his mind that they (we) would be agreeable and go along with him.

rOhiNi nALis the star day that krishNan incarnated. This AzhvAr is having his mind attracted to that krishNan, “kOvalanAi veNNai uNda vAyan en uLLam kavarndhAnai [amalanAdhipirAn – 10]” (as a cowherd, ‘mouth person’ having the butter he ate;  one who stole my heart..). So, his star day also became that itself.

Not only that, thirukkOttiyUr nambi from whom the meanings of charama slOkam started to spread, also incarnated in rOhiNi star day in the month of vaikAsi (vaisAkha). As is said of him ‘uRiyil veNNaiyOdu iyaluNda oruvanaip pOl avadhariththAr’ (incarnated like one who along with butter from the sling, ate the iyal (prabandham?) as well), so (since all three are related to krishNan), this is of muppuri (all three auspicious events happening in similar fashion).

When is this triple special day?

inRu kANmin it is today, see this, you all!

Not some other day, like said in ‘ayam mAsa:’ (ayOdhyA kANtam 3-4), it is today!

He (maNavALa mAmunigaL) is having extreme love, that even though it (incarnation?) was in the past, he is saying it as present day.  Like one would show huge stash of money, he is showing it as if it is in the front, saying, see this (day)!

kAsiniyeer – showing it not for one or two persons, but like said in ‘yadhi kaschin mumukshu: syAth’ (if there is any mumukshu present..), due to his love, he is preaching to the whole country.

Would you not explain the reason for this day’s greatness?

He replies: vAyththa pugazhp pANar vandhu udhippAl (due to incarnation of thiruppANAzhvAr who is having apt glory) – vAyththa pugazh is – glory that matches the svarUpam (nature); that is, having the humbleness that is required to match being naturally subservient, is present in him as part of his birth (in fifth varNam), and so (emperumAn) making srI lOka sAranga muni carry AzhvAr by head as his vAhanam (vehicle/carrier), and accepted AzhvAr – having such glory.

It is said – ‘pAriyalum pugazh pAN perumAL [rAmAnusa nURRanthAdhi – 11]’ (~ his glory and auspicious quality have spread in the world, such thiruppANAzhvAr).

pANar vandhu udhippAl – Similar to what is said in ‘Ethath sAma gAyan nAsthE [thaiththiriya upanishath – bruguvalli – 10) (he is reciting/singing sAma vEdham) which is the action of mukthas (those in parama padham), here AzhvAr is doing the services with his pAN type songs to periya perumAL; and doing that is his identity.

thiruppANAzhvAr-uraiyUr-Nov-2015-BharathwajthiruppANAzhvAr at uRaiyUr during his yearly star day (thirunakshathram day)!

vandhu udhippAl (periya perumAL) is ‘aNdarkOn aNi arangan [amalanAdhipirAn – 10]’ (~ king of the mukthas, and is here the beautiful ranganAthan), so for singing about Him, one of them from there has incarnated here, so it seems;

So it is said ‘AththiyargaL koNdAdum nAL’ (day that is celebrated by those who believe/accept the vEdhas etc.) – those people are – like lOka sAranga mahAmuni, they cherish periya perumAL who is in the archA form (statue) and whose truth can be understood (pramEya bhUthar), and cherish the best in pramANam (reference) amalanAdhipirAn which is in beautiful/pure thamizh which was created because of knowing Him, which is the prabandham of thiruppANAzhvAr, be well versed in it, and respect thiruppANAzhvAr who remembers his humble status , avoid what is seen in him just on the outside, but be with limitless love towards the AzhvAr, be in this AzhvAr’s feet like said in ‘pAttinAl kaNdu vAzhum pANar thAL paravinOmE [amalanAdihpirAn thaniyan]’;

anbudanE thAn amalanAdhipirAn kaRRadhar pinAs said about thiruppANAzhvAr in ‘seeriya nAn maRaich chemporuL senthamizhAl aLiththa [rAmAnusa nURRanthAdhi – 11]’, he gave the essence of the four vEdhas in virtuous thamizh, that is praNavam (Om) having three letters (a, u, ma) by placing those as first letter of the first three pAsurams (amalanAdhipirAn, uvandha uLLaththanAi, mandhi pAi), and he sang about emperumAn who is talked about by that praNavam when standing under the vimAnam (roof of sanctum sanctorum) that stands for praNavam, and was immersed in Him singing about starting from His divine feet up to His divine head – thinking of all of these glories of AzhvAr, learn in proper way of letting AchAryan recite and repeat after him; after that –

nangudanE koNdAdum nAL – they would be trustful of such pramANams, be Asthikas, be motivated by its instructions, think about them as helpful for the well-being, and celebrate that day (of AzhvAr’s incarnation).

So maNavALa mAmunigaL says (to us) – you too be Asthika, and trust my words, and establish these in your mind.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 11

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 11

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that it is not possible for him to complete talking about the distinguished practicing (of sAsthra and sampradhAya) of those who have surrendered to emperumAnAr who holds in his head the divine feet of thiruppANAzhvAr.

Introduction (given by piLLai lOkam jIyar)

Till now with the three pAsurams celebrated the relationship of emperumAnAr with mudhal AzhvArs; in this pAsuram – for self to have this much of ability/qualification (to sing) as enabled in the initial stage by periya perumAL – in whose divine feet thiruppANAzhvar right from him birth was in love, thiruppANAzhvAr who was celebrated as ‘isaikArar [thiruvAimozhi 1.5.11]’ (poet/having sweet tunes) by nammAzhvAr; such thiruppANAzhvAr’s divine feet is always sought by emperumAnAr; those who have surrendered to such emperumAnAr – their practices (of following sAsthra and sampradhAya) cannot be completely talked about by me in this big world (says amudhanAr).

sIriya nAn maRaich chemporuL senthamizhAl aLiththa
pAriyalum pugazh pAN perumAL charaNAm padhumath
thAriyal chenni irAmAnusan thannaich chArndhavar tham
kAriya vaNmai ennAl solloNadhu ikkadalidaththE                11

pAsuram

Word by word meaning (given by maNavALa mAmunigaL)

sIriya – (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn
nAl – four types consisting of rig etc.,
maRai – such vEdhAs
semporuL – having a smooth run of words
senthamizhAl aLiththa – helped (get such meanings) through the beautiful poems of thamizh
pugazh – having the fame
pAr iyalum – being in this world
pAN perumAL – such thiruppANAzhvAr
charaNAm padhumaththAr – the lotus that is the divine feet (of the AzhvAr)
(thAr)iyal senni – (emperumAnAr) having a divine head that holds (such divine feet) as decoration
sArndhavan tham – those who have completely surrendered as their refuge
irAmAnusan thannai – to such emperumAnAr
kAriya vaNmai – their distinguished practicing
ikkadal idaththu – in this world that is surrounded by sea
ennAl solloNAdhu – it is not possible for me to complete talking about that.

Connecting the words differently, ‘ikkadal idaththE irAmAnusan thannaich chArndhavar’ to mean that in this world where there is not too many people who would do bhagavath samAsrayaNam (surrender to emperumAn), these people have reached the pinnacle of it and have surrendered to His devotee that is emperumAnAr as their refuge.

pAriyal – ‘iyal’ here means being so / happenings.
(charNAm padhumath) thAriyal – ‘iyal’ here means decorating, with,  thAr -> flower.

When considering the words as ‘kAriyal vaNmai’, having the generosity of the dark cloud (kAr); like the clouds that would equally pour in the land and the sea, the devotees of emperumAnAr pour about all of his auspicious qualities to everyone.

vyAkyAnam

sIriya nAn maraich chemporuL – As said in “sAhi srIramruthAsathAm”, vEdhas are the wealth for the learned (sath); and it is in the form of four types rig, yajur, sAma, and athrvaNa. Out of this, as said in “asAram alpa sAramscha sAram sAratharam thyajEth! – bhajEth sAratharam sAsthram rathnAkara evAmrutham – aNubhyascha mahadhbhyascha sAsthrEbya:mathimAnnara: – sarvathassAramAdhadhyAth pushpEbya iva shat padha:” (rid of useless and mediocre ones, and take only the best meanings from vEdhas), and in, “sruthi padha viparItham kshavEkalpam sruthowcha prakruthi purusha yOga prApakAmsOnapathya: – thadhi havibdhaguptham mruthyubIthAvichinvanynthupanishadhamruthAbdhEr uththamam sAramArya:”,

(~take the best one from the vEdhas, that is the ashtAksharam and the like);

(prabandham amalanAdhipirAn) considers the auspicious meanings of the components a, u, ma of the praNavam which is the essence from the ashtAksharam; (‘a’malanAdhipirAn, ‘u’vandha uLLaththanAi, and ‘m’andhi pAi; and rest of thirumanthram in the remaining pAsurams; for more experience see: http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html )

AzhvAr gave such great meanings using beautiful thamizh:

senthamizhAl – As “amalanAdhipirAn [amalanAdhipirAn-1]”, and as “uvandha uLLaththanAi [amalanAdhipirAn – 2]”, and as “mandhipAi vada vEnkata mAmalai [amalanAdhipirAn – 3]” that are the first words of the first three pAsurams of his prabandham amalanAdhipirAn, where he added the essence/root of vedhAs that is praNavam (aum), and adding other letters to those first letter (a,u,m) (through first words of pAsuram meaning);

aLiththa – gave (the prabandham) and protected everyone

pAriyalum pugazh – glory and auspicious qualities that have spread in all the worlds; that are in the happening;

pAN perumAL – As called as “isaikArar [thiruvAimozhi 1.5.11]” (poet/having sweet tunes), thiruppANAzhvAr was born in the lineage (pANar / nampAduvAn of kaisika purANam) of those who create divine songs, deeply learned the ways of music, and as said in ‘Ethath sAma gAyan nAsthE’, he sang sweetly for the pleasure of periya perumAL; and his identity itself is related to such singing; such noble thiruppANAzhvAr.

emperumAnAr-thiruppANAzhwAremperumAnAr with thiruppANAzhvAr

charaNAm padhumaththAriyal chenni – As said in “guru pAdhAmbujam dhyAyEth” , and “bhavath padhAbjE hrushtAsthu nithyam anubhUyamamAsya bhudhdhi:”, having the most enjoyable lotus feet (of thiruppANAzhvAr) in his (emperumAnAr) divine head, like how others would decorate their heads with crown etc.

irAmAnusan thannai – such emperumAnAr who is having the limits of being subservient to the devotees (of emperumAn).

sArndhavar tham – those who have taken (emperumAnAr as their) refuge

kAriya vaNmai – As said by vEdhAnthAchariar in “samaya niyathayA [nyAsa vimsathi -1 ]” they follow as per sampradhAyam (tradition), that is, as advised by piLLai lOkAchariAr in “karththavyam AchArya kainkaryamum, bhagavath kainkaryamum [srI vachana bhUshaNam -275]” (what is to be done is service to AchAryan and emperumAn), they have the greatness of following the ways; their generosity of showing in action to all the prapannas that this is the way to do such service;

ennAl solloNAdhu ikkadal idaththE – In this world that is surrounded by the seas, as it is hard for me to know the true full level of their greatness, it would be hard for me to complete talking about it.

padhumaththAr – lotus flower.
iyal – decorating (like with flower)
kAryam – proper deed to be done

When connecting ‘ikkadal idaththE’ with ‘irAmAnusan thannaich chArndhavar tham’, it gives this meaning: when it is hard to find in this world that begets darkness those who would surrender to emperumAn, it is impossible to complete talking about the greatness of those who surrendered to emperumAnAr’s divine feet which is the upper limit of surrendering.

When recited as ‘kAriyal vaNmai’, kAr -> cloud pregnant with rain drops; its ‘iyal’ / ways -> pours out without being partial to land or sea; vaNmai -> similar to such cloud, they are so generous in pouring out about all the auspicious qualities of emperumAnAr.

{What follows is piLLai lOkam jIyar immersing in the greatness of those who have surrendered to emperumAnAr}

Examples of ‘irAmAnusan thannaich chArndhavar tham kAriya vaNmai’, (examples of the greatness of those who surrendered to emperumAnAr as their refuge) :

– Memorizing the whole text after reading once the bhOdhAyana vruththi grantham, winning in the assembly of krimi-kaNda chOzha those who wrongly interpreted vEdhas – that is of AzhvAn;

– When emperumAnAr made victorious presence into mElnAdu (thirunArAyaNapuram), on the way to the temple, in an agrahAram (village of brahmins) there were a lot of mAyAvadhis (adhvaithins), he looked at them and wished to correct them to be srIvaishNavas, blessed ANdAn saying that you go every day to the tank where they bathe and wash your divine feet in that water; and he did the same; as they took that water they lost their bad ways and developed proper desire and surrendered to the divine feet of emperumAnAr – that is of ANdAn;

– Giving vyAkyAnam for thiruvAimozhi which is the essence of all vEdhas – that is of piLLAn

– Regarding thiruvEnkatamudaiyAn (srInivAsa), as nammAzhvAr wanted to continuously do pure kainkaryam as in ‘ozhivil kAlam ellAm udanAi manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi 3.3.1]’ , he performed such kainkaryam wished by AzhvAr as when creating a tank by himself, thiruvEnkatamudaiyAn came down to his level and carried the sand to help him on that – having such unimaginable excellence – that is of ananthAzhvAn;

– Doing thadhiyArAdhanam to the group of emperumAnAr for the day (in her bad state of poverty) – such paruththik kollai ammAL dhEvigaL

Is it possible to talk about their greatness using pAsurams?

Concludes piLLai lOkam jIyar, vAchAmagOcharam enRapadi. (it is beyond words).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhAnthAchariar mentions in his munivAhana bhOgam, “vEdhiyar thAm viriththuraikkum viLaivukkellAm vidhaiyagum idhu enRu viLambinOmE” (~we are saying that this (amalanAdhipirAn of thiruppANAzhvAr) is the seed for the detailed scriptures of vEdhas).

Since he provided prabandham in noble/proper thamizh and removed the troubles of devotees that came due to their svAthanthriyam (feeling independent from perumAn), and let us join with emperumAn, all of which are done by Acharyan, here pAN perumAL is the AchAryan.

Since he is an AchAryan, emperumAnAr is wearning this AzhvAr’s divine feet as a lotus flower in his head.

(Heard in srI. u.vE. vELukkudi krishNan swAmi’s upanyAsam)

emperumAnAr though has taken sanyAsam, has got his nephew ANdAn, has got a sister (ANdAL), has got a (abhimAna) son (piLLAn), etc. (the difference here is they are related to bhagavath bhAgavath kainkaryam).  Now emperumAnAr as a sanyAsi is also wearing flowers in his head that is the lotus feet of thiruppANAzhvAr!

  • – – – – – – –

Translation: raghurAm srInivAsa dasan

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