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upadhESa raththina mAlai – 31

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

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pAsuram 31

thoNdaradip podiyAr thOnRiya Ur thol pugazh sEr
maNdangudi enbar maNNulagil – eN thisaiyum
Eththum kulasEkaran Ur ena uraippar
vAyththa thiruvanchikkaLam                                                                         31

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Word by word meaning

maNNulagil – In the earth,
thOnRiya Ur – the city of incarnation (of)
thoNdaradippodiyArthoNdaradippodi AzhvAr
thol – (is the) ancient
maNdankudi – thirumaNdangudi city
sEr – (which is) having
pugazh – greatness,
enbar – say the learned ones;
eN thisaiyum – those in all the eight directions
Eththum – revere (the)
kulasEkaran Ur – city of incarnation of kulasEkarAzhvAr
vAiththa – (which is) suitable for the svarUpam (true nature)
thiru – (is the) beautiful
vanjikkaLam – city named vanjikkaLam,
enRu uraippar – say the learned ones.

vyAkyAnam

In this pAsuram, he is divining about thoNdaradippodi AzhvAr’s and kulasEkarap perumAL’s places of incarnations.

thoNdaraip podiyAr thOnRiya Ur thol pugazh sEr maNdangkudi enbar maNNulagil – In this earth the place of incarnation of thoNdaradippodi AzhvAr is ‘thol pugazh sEr maNdangudi enbar’ – thirumandangudi which is having natural greatness and suitable, is the place of incarnation of thoNdaradippodi AzhvAr who is an expert of the vEdhas, say the learned ones. Staunch vaidhikas who nurture that greatness of (his) incarnation would be according to ‘maNdangudi enbar mAmaRaiyOr thoNdaradippodi thonnagaram [thiruppaLLiezhuchchi thaniyan] ’ (same meaning as this phrase).

Since it is an ancient city, it has got well established greatness. Also this is very close to thiruppuLLam bhUthangudi dhivyadhEsam isn’t it?

Mandangudi Thondaradipodi Azhwar-003thoNdaradippodi AzhvAr with his flower basket, at thirumandankudi

eN thisaiyum Eththum kulasEkaran Ur ena uraippar vAyththa thiruvanjikkaLamHis (kulasEkarap perumAL’s) bhakthi (devotion) towards bhagavAn and bhAgavathas (devotees) is such that it is revered by everyone in all the eight directions; such kulasEkarap perumAL who is ‘mudi vEndhar SikAmaNi [perumAL thirumozhi thaniyan]’ (crest jewel on the heads of the emperors) incarnated in the place of thiruvanjikkaLam which is a suitable one.

kulasekarazhvar_thiruvanjikkalam_2012_DSC01809kulasEkarap perumAL as divining from thiruvanjikkaLam

vAyththa – coming together.

This is in kEraLa dhESam, under the name of nisuLA which is a big city. This is near what is presently called as thiruviththuvakkOdu that is the dhivya dhESam of thiruviRRuvakkOdu.

– – – – – – – – – –

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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rAmAnusa nURRanthAdhi – 13

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

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pAsuram 13

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that our prApyam (destiny) is the divine feet of emperumAnAr who does not have affinity toward anything other than the divine feet of thoNdaradippodi AzhvAr.

Introduction (given by piLLai lOkam jIyar)

In the previous pAsuram, (amudhanAr) celebrated emperumAnAr based on his relationship with thirumazhisai AzhvAr. In this pAsuram: (amudhanAr) had served first at the divine feet of periya perumAL; in that perumAL this AzhvAr too was fully involved, and as said in “maRRum Or dheivam uNdE [thirumAlai – 9]” (~there is no other perumAL), this AzhvAr did not seek any other perumAL, having such pAthivratham (chastity), that is, srI thoNdaradippodi AzhvAr; emperumAnAr does not seek anything other than that thoNdaradippodi AzhvAr’s divine feet; such emperumAnAr is my destiny (says amudhanAr);

seyyum pasum thuLavath thozhil mAlaiyum senthamizhil
peyyum maRaith thamizh mAlaiyum pErAdha sIr arangaththu
aiyan kazhaRkaNiyum paran thAL anRi AdhariyA
meyyan irAmAnusan charaNE gathi vERenakkE                               13

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Word by word meaning (given by maNavALa mAmunigaL)

seyyum – made by him who is a very distinguished devotee (mikka sIrth thoNdar)
pasum thuLavam – using thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his hands
thozhil – put together
mAlaiyum – divine garland, and
sem – bright by nature
thamizhil – in the language of such thamizh,
peyyum – created in it,
maRai – can be said as Vedha
thamizh mAlaiyum – using thamizh grammar,
pErAdha – As said in “vIdil sIr”, forever existing,
sIr – having auspicious qualities
arangaththu aiyan – As said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas)
kazharkaNiyum – being devoted to such periya perumAL’s divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam},
paran thAL anRi – not anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a ‘srI’ here to show the wealth of AzhvAr that is kainkaryam}
AdhariyA – not seeking (other than emperumAn/AzhvArs/AchAryas)
meyyan – swAmi (master) of truth
irAmAnusanemperumAnAr’s
charaNE – divine feet only
enakku vERu gathi – is specially my destiny/goal.

~~
peiyum – creating
pErAdha – not separating.

vyAkyAnam

seyyum pasum thuLavath thozhil mAlaiyum – The garland of thiruththuzhAi made by him in correct form such that it appears colourful, bright, and new (pudhukkaNippu) due to the touch of his hands, and be wondered by the followers who appreciate his kainkaryam as a garland of vaijayanthI vana mAlai (garland in  perumAn’s chest) or kalampagan mAlai; as he himself sang “thodai oththa thuLabamum kUdaiyum polindhu thOnRiya thOL thoNdaradippodi [thiruppaLLiyezhuchchi – 10]” (~describing himself as one holding the basket of  thiruththuzhAi), he can identify himself as such (as one making such garlands, as devotees of devotees);

emperumAnAr-thoNdaradippodi AzhwAremperumAnAr with thoNdaradippodi AzhvAr

senthamizhil peyyum maRaith thamizh mAlaiyumUnlike the great vEdhas that are only eligible for three varNas (sets of people), this (AzhvAr’s prabandham) is easily understood by lay persons and is eligible for everyone; uses words that are congruent and so removes any confusion; unlike (vedhAs that) give room for misunderstanding, this AzhvAr’s prabandham helps understand the most accurate and truthful meaning that is written in well-describing thamizh, as if the prabandham can be called as vEdham by itself; such is this AzhvAr’s prabandham that is a thamizh garland, called “thirumAlai”. Here ‘peyyum’ is a key word, to mean ‘to make (in a suitable/natural way)’ (mUda nei ‘peidhu’ in thiruppAvai).

pErAdha sIr arangaththu aiyyan {about emperumAn of thiruvarangam} As said in “para asya sakthir vividhaiva srUyathE svAbhAvikI gyAna bala kriyA cha [svEthashvathara Upanishath 6.8] (~the powers of paran (emperumAn) are supreme; his powers are revealed in many ways)”, and in “yas sarvagya: sarva vith”(~he who knows everything, and understands everything), and in “nithya: sathya: nish kaLanka: niranjana: nir vikalpa: nirAkyAtha: sudhdha: dhEva Eka: nArAyaNa: [nArAyaNa upanishath – 2] (~ever existing, true, no blemishes, holds all auspicious qualities, never changes, pure, etc., that is one lord, nArAyaNan), and in “IRila vaN pugazh nAraNan [thiruvAimozhi 1-2-10]” (boundless list of auspicious qualities), He possesses such qualities;

(aiyyan) and as said in “mAthA pithA bhrAthA nivAsassh saraNam suhrudh gathi:” (~nArAyaNan is all the relationships), and in “pithAsilOkasya charAcharasya” (~you are the lord for everyone in the world), and in “pitha bhrAthA cha mathA cha mAdhava:” (mAdhavan is all the relationships), and in “thAyayth thanthaiyAy [thiruvAimozhi 2-3-2, and 7-8-1]” (~as a mother and father), and so on can be said about his all-pervading relationship with us, is the one in sleeping position in kOyil (thiruvarangam), that is periya perumAL. Azhvar too in his prabandham said the same words ‘aiyanE aranganE [thirumAlai – 33]’.

arangaththu aiyyanemperumAn has got such an affinity to this place, that he identifies himself by the name of the place.

pErAdha – never leaving.

kazharkku aNiyum – to such emperumAn, thoNdaradippodi AzhvAr presented as a decoration to His divine feet

paran – to such AzhvAr who is qualified as the pinnacle of subservience to emperumAn, such that it can be said there is no body above such level; such srI thoNdaradippodi AzhvAr;  he too prayed to emperumAnthoNdaradippodi ennum adiyanai aLiyan enRu aruLi un adiyArkku AtpadhuththAi [thiruppaLLiyezhuchchi – 10]” (~bear with this simpleton named thoNdaradippodi (dust of the divine feet of your devotees), and make me serve your devotees).

thAL anRi – other than those divine feet (of AzhvAr); covers the divine feet of other AzhvArs that are in this AzhvAr’s group, and all prapannas starting from periya mudhaliyAr (sEnai mudhaliyAr);

AdhariyA meyyan – He (emperumAnAr) does not appreciate those who use other means, such a truth seeker; says only whatever he saw through the sAsthras about emperumAn, being such truthful; as his divine bed he has been seeing the nature, form, and wealth of emperumAn, and now as an incarnation, he has truthfully provided such details in his srI bhAshyam; so he is referring to him as ‘meyyan’.

irAmAnusanemperumAnAr’s

charaNE gathi vERu enakkE – With the ‘E’ when referring to his divine feet, it talks about ananya gathithvam (no other destination).

enakkE – for adiyEn who would not do any other activities, and who is such an akinchan (a destitute), it is only dhEvarIr’s (your) divine feet that are means and destiny. (so showing Akinchanyam and ananya gathithvam). It shall be said, “upAya upEya bhAvEna thathavatha: sarva dhEsikai: .. sUnishchithAngri padhmAya yathirAjAya mangaLam” (~It is the AchAryan who is the means and destiny ..)

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

seyyum – (makes) thoNdaradippodi AzhvAr made two types of garlands – thiruththuzhAi garland, and thamizh garland. ANdAL too; but she gave flower garland that was made by her father; here AzhvAr is making the garland himself; so ‘seyyum’.

Whereas amudhanar said earlier that poigai AzhvAr combined the meanings of vEdhas and thamizh (onRath thiriththu), and pAN perumAL gave the meanings of the four vEdhas in noble thamizh (nAn maRaich chemporuL senthamizhAl aLiththa), here amudhanar is saying thoNdaradippodi AzhvAr gave the prabandham as if vEdhas became thamizh itself.

aiyan – In the prabandham of thirumAlai, periyavAchchAn piLLai gave vyAkyAnam for this word as, emperumAn being a natural relative.

emperumAn is the pinnacle of sEshithvam (lord) – identification for that are his chankam (conch), and chakram (disc); thoNdaradippodi AzhvAr is the pinnacle of sEshathvam (servitude) – identification for that is his thiruththuzhAi basket.

So, prApyam (destiny) of thiruththuzhAi AzhvAr is arangaththu aiyan‘s divine feet; for thoNdaradippodi AzhvAr who places that garland, destiny is the divine feet of devotees who are happy to see AzhvAr doing kainkaryam to thiruththuAzhAi AzhvAr (for making it reach emperumAn‘s divine feet); emperumAnAr‘s destiny is this paran’s, that is AzhvAr‘s divine feet; amudhanAr‘s destiny is the AchArya emperumAnAr‘s divine feet.

– – – – –

Translation: raghurAm srInivAsa dasan

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