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upadhESa raththina mAlai – 42

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pAsuram 42

thanjeerai gyAniyargaL thAm pugazhum vEdhAnthi
nanjeeyar thAm bhattar nal aruLAl – enjAdha
Arvamudan mARan maRip poruLai Ayndhu uraiththadhu
Er onbadhinAyiram.                                                                             42

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Word by word meanings

gyAniyargaL thAm – Those having knowledge of thathvam (truth of existence)
pugazhum – would praise
tham seerai – his greatness
vEdhanthi – who is the learned one
nanjeeyar thAm – that is nanjeeyar,
nal aruLAl – due to the good grace of
bhattar – SrI parAsara bhattar,
Ayndhu – (nanjeeyar) thought through / researched the
mARan mARaip poruLai – meanings of thiruvAimozhi of mARan (nammAzhvAr)
uraiththadhu – and divined
enjAdha – with never decreasing
Arvamudan – devotion
Er – a beautiful
onbadhinAyiram – onbadhinAyirappadi vyAkyAnam (9,000 padi).

vyAkyAnam

maNvALa mAmunigaL divines that, after that, by the grace of periya bhattar, nanjeeyar divined in a great way a vyAkyAnam that is half time more than ArAyirappadai (of piLLAn) for thiruvAimozhi – as onbadhinAyiram (nine thousand) – starting the pAsuram with ‘nanjeeyar’ and so on.

That is, having knowledge and other qualities that are apt for authoring a vyAkyAnam for thiruvAimozhi, the knowledge that is praised by those having knowledge in vEdham, etc.

Or, having the greatness of qualities that are auspicious for the world, like following the path of AchAryan as said in ‘AchAryavAn [chAndhOkyOpanishath – 6.14.2]’ (One having AchAryan is the one who understands truth of existence (thathvam)), and such qualities, so having greatness that is celebrated by the knowledgeable ones, and who is identified as vEdhAnthigaL, that is nanjeeyar.

Now due to the greatness of being called ‘vEdhAnthi nanjeeyar’, bhattar divined his visit quite far and corrected him – he having such greatness.

parasara-bhattar bhattar with nanjIyar at his lotus feet

nanjeeyar thAm – such a highly valued person

bhattar nal aruLAl – Due to bhattar’s own mercy. For him bhattar’s mercy worked out directly and seen – for him to author a vyAkyAnam for thiruvAimozhi.

bhattar nal aruLAl – nallaruL – like saying ‘namperumAL’ (an adjective which highlights the greatness/proximity to heart?). There it was the mercy of Him, he who is mentioned in thiruvAimozhi; here it is the grace of who taught about thiruvAimozhi (bhattar). This grace is being better than His grace – that was reason for one thousand (pAsurams in thiruvAimozhi); this is reason for nine thousand (onbadhinAyirappadi). This is being nine for one {means being more merciful/kind}.

aruLAl enjAdha Arvamudan: Due to his (bhattar’s) grace, auspicious thing happened to him (nanjeeyar). Like said as ‘nalam aruLinan [thiruvAizmohi 1.1.1]’ (divined goodness). By such grace of him only he got unbounded love in this. enjal – contracting; (enjAdha is the opposite of it).

Arvamudan mARan maRaip poruLai Ayndhu uraiththadhu – Qualifying for the prabandham of one having ‘ArAdha kAdhal’ (never-satiating love), with love as said in ‘Arvam peruga [thiruvAimozhi 3.5.8]’ (overflowing love), and thinking through the meanings of thamizh vEdham thiruvAimozhi that is ‘mARan paNiththa thamizh maRai [upadhESa raththina mAlai – 9]’ (thamizh vEdham divined by nammAzhvAr), and to match its greatness what is the length/number of the vyAkyAnam done by him?

When asked so, He (maNavALa mAmunigaL) says,

EronbadhinAyiram – (beautiful nine thousand) Qualifying for the beautiful thamizh maRai (thiruvAimozhi). This (vyAkyAnam) having full of beauty is – due to smartness in connection of words, and dignity of meanings, it is being full of beauty.

He being ‘vEdhAnthi nanjeeyar’, he divined this matching the count (9,000) of SrIbAshyam which is vEdhAntha SAsthram.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 41

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pAsuram 41

theLLArum gyAnath thirukkurugaip pirAn
piLLAn ethirAsar pEraruLAl – uLLArum
anbudanE mARan maRaip poruLai anRu uraiththadhu
inbamigum ARAyiram.                                                                41

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Word by word meaning

thirukkurugaip pirAn piLLAn,
theL Arum – (who is having) full clarity in
gyAnam – knowledge,
pEr – (by the) special (periya)
aruLAl – grace of (kataksham)
ethirAsar – SrI bhAshyakArar,
Arum – with full of
anbudanE – devotion
uL – in his divine mind,
anRu – during that earlier time
uraiththadhu – divined
poruLai – grand meanings of
mARan – what nammAzhvAr divined, that is
maRai – dhrAvida (thamizh) vEdham, thiruvAimozhi,
migum – the vyAkyAnam which is full of
inbam – sweetness, is
ARAyiram – ArAyirappadi vyAkyAnam (having 6000 sets of 32 letters).

vyAkyAnam

Earlier, starting with ‘piLLAn nanjIyar … thiruvAimozhiyaik kAththa gunavALar [upadhESa raththina mAlai – 39]’, where he divined the list of each of the five AchAryas separately, out of that,

in this pAsuram, as said in ‘kurugaippirARku anbAm ethirAsar [bhagavath vishayam thaniyan]’ (emperumAnAr who is most dear to thirukkurukaippirAn piLLAn),

by the limitless kindness of emperumAnAr who is ‘prapanna jana kUtasthar [AchArya hrudhayam – 36]’ (head of the people who performed SaraNAgathy (surrendered to emperumAn)),

the count of groups of words vyAkyAnam authored by thirukkurugaip pirAn piLLAn is shad sahasram (six thousand),

says maNavALa mAmunigaL.

azhwar-emperumanarAzhvAr and emperumAnAr – AzhvAr thirunagari (thirukkurugUr)

theLLArum gyAnath thirukkurugaip pirAn piLLAn – Having suitable complete wisdom in clarity of knowledge for authoring the first vyAkyAnam for thiruvAimozhi, that is thirukkurugaip pirAn piLLAn.

ethirAsar pEr aruLAl – By the limitless kindness of emperumAnAr, as said in ‘un perun karuNai thannai [rAmAnusa nURRanthAdhi – 70]’. This is the reason for him doing the vyAkyAnam.

uLLArum anbudanE – That is, not doing it for kyAdhi (fame), lAbham (profit), etc., due to the limitless love for thiruvAimozhi. Due to unlimited compassion towards the sentient.

mARan maRaip poruLai – As said in ‘aruLinAn avvarumARaiyin poruL [kaNNinuN chiruththAmbu – 8]’ (essence of that rare (difficult to acquire/learn) vEdham), it being AzhvAr’s, in the form of vEdham, being hard for others to identify its meanings, such thiruvAimozhi’s meanings was divined as ArAyiram (in six thousand sets of 32 letters).

It was written with love, that suits with ‘avAvil anthAdhi [thiruvAimozhi 10.10.11]’ ().

anRu uraiththadhu – that is, listening from bhAshyakArar and thinking through it, getting clarity of the meanings, is when he had authored the vyAkyAnam.

If asking what its count is –

inbamigum ARAyiram – As said in ‘amar suvai Ayiram [thiruvAimozhi 1.3.11]’ (well-fit sweet and sound meaning), being fully interesting and sweet (rasa ganam), being delightful to the devotees, it is set in the length of delightful six thousand that he divined. That good taste is obtained from the mUlam (original text – thiruvAimozhi), isn’t it?

Since it is done with love, this would also be delightful, isn’t it?

Since he is loved like a son of paurANikar (well versed in puraNams, that is, emperumAnAr), he has written it in the count of SrI vishNu purANam of six thousand, isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 40

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pAsuram 40

mundhuRavE piLLAn mudhalAnOr seydhu aruLum
andha viyAkkiyaigaL anRAgil – andhO
thiruvAimozhip poruLai thErndhu uraikka valla
guruvAr ikkAlam nenjE kUru.                                                   40

pAsuram 40

Word by word meaning

mundhuRavE – Before itself
piLLAn mudhalAnOr thirukkurugaip pirAn piLLan and others, the five of them
seydhu aruLum – divined the authoring of
andha viyAkkiyaigaL – those vyAkyAnams (commentaries / explanations);
anRAgil – If these were not there
andhO – O! (aiyyO! – alas!)
guru Ar – who are present as AchAryas
ikkAlam – at this time
valla – who can
thErndhu – clearly know
uraikka – and explain the
thiruvAimozhip poruLai – great meanings of thiruvAimozhi (arththa visEsham)
nenjE – Oh mind
kURu – you shall say!

vyAkyAnam

He (maNavALa mAmunigaL) is divining in a negating way about the greatness of vyAkyAnams that they authored earlier, as ‘mundhuRavE piLLAn mudhalAnOr seydhu aruLum’.

That is, as said in ‘gyAnAnyalpee bhavishyanthi [bhAgavatham]’ (becomes less in knowledge), before the sampradhAyams become less and less, already, at earlier time itself, the five AchAryas from piLLAn to jIyar divined –

andha viyAkkiyaigaL – those distinguished vyAkyAnams.

anRAgil – if they had not authored them; if in those times if they who are visionaries (dhIrgadharSi) had not authored the vyAkyAnams, then today how we would have suffered – saying so he feels sad.

andhO – Same as said in ‘na chEth rAmAnujEth yEshA chathurA chathurAkshari | kAmavasthAm prapadhyanthE janthavO hantha mAdhrusa: [varavaramuni mukthakam – 5 / uththara dhinacharyA – 20]’

(Oh! If there was no ‘rAmAnuja’ the most prudent four lettered manthra, what state would worms like me would have ended up in, isn’t it?).

thiruvAimozhip poruLai thErndhu uraikka valla guru Ar ikkAlam nenjE kURu – When explaining thiruvAimozhi is it not needed to have wisdom that is complete in knowledge? Who is there now with clear knowledge to explain this? Where would they be seen?

Looking at the feeble state of knowledge in this time, (and on the other hand) the profoundness of meanings of thiruvAimozhi as said in  ‘dhrAvida vEdhasAgaram [thiruvAimozhi thaniyan](an ocean of dhrAvida (thamizh) vEdham), and, ‘ALavu iyanRa anthAdhi [thiruvAimozhi 1.4.11]’ (thiruvAimozhi with unlimited glories), he (maNavALa mAmunigAL) is saying who is having the capability to understand this correctly and author a suitable vyAkyAnam for it.

thErndhu uraikka valla guru Ar – When it is rare to find even those who can understand the greatness of those existing vyAkyAnams, as said in ‘aRiyak kaRRu vallAr [thiruvAimozhi – 5.5.11]’ (), and grow it, it is very rare to find anyone now who can follow the divine mind of AzhvAr and author a vyAkyAnam, isn’t it?

srisailesa-thanian-mamunigal-eedu-goshtiCompletion of thiruvAimozhi eedu discourse by maNavALa mAmunigaL

uraikka valla – by this, there being rarity in (finding one who can) match the meaning to the letters.

uraikka valla guru Ar ikkAlam – During the time (now) when there are those who steal things (poruL), would it be possible to get those who would enrich the meanings (poruL)

{in thamizh ‘poruL’ is for both ‘thing’ and ‘meaning’. It is a similar case in samskrutham for the word ‘artham’}.

Even then, time is such that they would escape with ‘kaipporuL’ (important things / what is left), isn’t it?

They would steal ‘piRar nan poruL [kaNNinuN chiruth thAmbu – 5]’ (Others’ good things / AthmA which is emperumAn’s property), isn’t it?

As the time is cruel, as said in ‘kadal aLavAya thisai ettinuLLum kali iruLE midai tharu kAlaththu [rAmAnusa nURRanthAdhi – 59], would there be one who with their sharp true knowledge analyze the meanings of thiruvAimozhi and say it?

nenjE kURu – Oh mind! which is obedient to the thiruvAimozhi AchAryas starting from the time of bhAshyakArar. Like them who see the same meanings (in thiruvAimozhi), try to show me even one person as so and so, during the current time.

So getting them is being rare isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 39

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pAsuram 39

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

pAsuram 39

Word by word meaning

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

vyAkyAnam

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

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

pillan_055_4762658378_lempeumAnAr overseeing and blessing piLLAn’s marriage

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

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

nanjeeyarnanjIyar

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

periyavachchan_pillaiperiyavAchchAn piLLai

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

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLAi

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

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

Such people as mentioned above –

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

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 38

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pAsuram 38

emperumAnAr tharisanam enRE idharku
namperumAL pErittu nAtti vaiththAr – ampuviyOr
indhath tharisanaththai emperumAnAr vaLarththa
andhach cheyal aRigaikkA.                                                                     38

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Word by word meaning

ampuviyOr – For the residents of earth
aRigaikkA – to know (about),
andhach cheyal – that deed/achievement of
emperumAnArSrI bhAshyakArar
vaLarththa – enriching/growing
indhath tharisanaththai – this SrIvaishNava sampradhAyam,
namperumALemperumAn of thiruvarangam
nAtti vaiththAr – established firmly
pEr ittu – (with) the divine name
idhaRku – for this SrIvaishNava sampradhAyam
emperumAnAr tharisanam enRE – as emperumAnAr dharisanam.

vyAkyAnam

He (maNavALa mAmunigaL) is divining about emperumAnAr’s nurturing of the prapaththi mArgam (way of prapaththi), and divining SrI bAshyam and other granthams to protect that way, and nurturing this sampradhAyam based on that, and for every one to know this namperumAL naming this sampradhAyam based on emperumAnAr’s name, and establishing that firmly – by starting this pAsuram with ‘emperumAnAr tharisanam’.

While SrIman nAthamunigaL and yAmuna munigaL (ALavandhAr) are enriching the dharSanam, namperumAL pointed out its name as ‘emperumAnAr dharSanam’ based on emperumAnAr’s goal as only helping the others.

namperumal-nachiar_serthi2namperumAL in sErththi (together with thAyAr, a special once-in-a-year treat)

It is similar to what is said in ‘maryAdhAnAmcha lOkasya karththA kArayithA cha sa: [SrI rAmAyaNam sundhara kANdam 35.11]’ (~SrI rAma is the doer of the laws of justice, and is one who makes them follow it).

That is, the noble meanings he got from thirukkOttiyUr nambi after walking several times, he donated that in a big way even at the expense of himself, and returned (to SrIrangam); then namperumAL who thought ‘namakkAvArai nAmE thEdik koLvOm (~~we shall find the one who would be suitable for us), and so namperumAL gave very special name for this based on emperumAnAr, and said, from today ‘identify this path as emperumAnAr dharSanam’ (‘emperumAnAr dharSanam ennungOL’), and so divined his establishing of this, in this way in the world.

Or, instead of ‘nAtti vaiththAr’, when it is recited taught as ‘nAttuviththAr’ (made someone establish this), then, when emperumAnAr broke the command, crossed the boundary and taught prapaththi to others, seeing that greatness, thirukkOttiyUr nambi too in the same way gave him the divine name as ‘emperumAnAr’, and said, ‘from today say this as emperumAnAr dharSanam [guruparamparA prabhavam – page 195]’, and was nurturing it, so namperumAL who divined to (thirukkOttiyUr) nambi to let this name be known, He Himself divined this through nambi.

He (emperumAnAr) removed the loneliness of emperumAn that is said in ‘ALumALAr [thiruvAimozhi 8.3.3]’ (he is not having any one (and he himself is holding his conch and discus, nobody is involved in his divine feet, and so on)), and for removing the loneliness of the samsAris, by doing such teaching.

If asked what is the reason for namperumAL to establish this about dharSanam, he (maNavALa mAmunigaL) says,

‘ampuviyOr indhath tharisanaththai emperumAnAr vaLarththa andhach cheyal aRigaikkA’.

Due to inclusion of the name emperumAnAr in it, the dharisanam which emperumAnAr nurtured, the dharisanam which is of esteemed vaidhIkam, and is without any blemishes, which he grew through his teachings (upadhESam) – (namperumAL established this name for the dharisanam) for the people of the beautiful world to know this deed of emperumAnAr.

andhach cheyalai aRigiakkA(ga) – That is, for the people of the world to know such deed, and reach the true goal. That is, for the people of the world to know and reach true goal, he performed these deeds as a help for the worldnamperumAL wanted the people to know this so he named it as emperumAnAr dharisanam.

By this, his growing of the the dharsanam is through the prapaththi sAsthram is the fact that is well established.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 36

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pAsuram 36

theruLuRRa AzhvArgaL seermai aRivArAr
aruLichcheyalai aRivArAr – aruL peRRa
nAthamuni mudhalAm nam thEsikarai allAl
pEthai manamE uNdO pEsu.                                           36

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Word by word meaning

aRivAr Ar – Who knows
seermai – the greatness of
AzhvArgaLAzhvArs
theruL uRRa – who have divine knowledge?
aRivAr Ar – Who knows
aruLichcheyalai – the greatness of dhivya prabandhams that they divined?
allAl – – Except
nam – our
thEsikaraiAchAryas
nAthamuni mudhalAm – starting from SrIman nAthamunigAL
aruL peRRa – who got the divine grace of AzhvArs,
pEthai manamE – Oh the ignorant mind
pEsu – you think through and say, (whether)
uNdO – whether there can be anyone else (who know the greatness of AzhvArs and AchAryas).

vyAkyAnam

In the previous pAsuram as he divined that those who do not know the greatness of distinguished pramANams (dhivya prabandhams), and its authors (AzhvArs) are to be given up, it is established that only those who know the greatness of these are the only ones to be regarded.

So when asked – who are those that are to be regarded, he (maNavALa mAmunigaL) replied – is there anybody else – it is our nAthamunigAL and other AchAryas.

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691aruL peRRa nAthamunigaL with aruL mARan (nammAzhvar) – (dhEvap)perumAL kOyil

Ones in the previous pAsuram and the ones in this pAsuram are like those who abuse and praise respectively.

theruL uRRa AzhvArgaL seermai aRivAr Ar – Since they are same in getting divined the unblemished knowledge (mayarvaRa mathi nalam (thiruvAimozhi 1.1.1)), being ‘theruL uRRa AzhvArgaL’ (AzhvArs having divine knowledge) is being their identity.

Nature of AzhvArs

– As said in ‘gyAnAnandha mayasthvAthmASEshOhi paramAthmana: [SrImath bhAgavatham]’ (AthmA is of knowledge and bliss (gyAnAnandham) and servant of paramAthmA),

– by His grace got the state as said in ‘uNarvum uyirum udambum maRRu ulappinavum pazhudhEyAm [thiruvAimozi 8.8.3]’ (knowledge that captures information, life, and body)

– have understood the apex of truth (thathva yAthAthmyam) as said in ‘uNarvenum perum padham therindhu [periya thirumozhi 1.1.1]’ (took a step in to the big state that is gyAnam (knowledge)), and ‘meymmaiyai miga uNarndhu [thirumAlai – 37]’ (got knowledge of Athma svarUpam as is), and ‘thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu [mudhal thiruvanthAdhi – 67]’ (the gyAnam (knowledge) would only surrender to the husband of – thAyAr who was born in the beautiful lotus flower), and ‘uNarndha mey gyAniyar [rAmAnusa nURRanthAdhi – 60]’ (the assembly (gOshti) of learned gyAnis of truth), and ‘gyAninas thathvadharSina: [SrI bhagavath gIthA – 4.34]’ (gyAnis who saw in their mind the svarUpam of AthmA),

– and due to that being saviour (thArakar) for Isvaran, and being the best of gyAnis (learned ones), as said in ‘gyAnIthvAthmaiva mE matham [SrI bhagavath gIthA – 7.18]’ (In case of gyAni he is the life itself of me), and ‘aRivAr uyir AnAi [thiruvAimozhi – 6.9.8]’ (Oh You having gyAnis as your AthmA!),

– while others are after artha (objects/wealth), kAma (desires), and having ignorance/in the dark, and live around like mad/drunk, these (AzhvArs) do not have any trace of darkness (in mind) as said in ‘maruL il … vaN satakOpan [thiruvAimozhi 2.10.11]’, and by that strength search for the bright mOksham, and get to SrIvaikuNtam. In AzhvArs’ case aren’t they full of knowledge about the five things that one should know (artha panchakam).

theruL uRRa – is – being rooted in that (the aforementioned).

In this way they are being like ‘nAttArOdu iyalvu ozhindhu nAraNanai nANNi [thiruvAimozhi 10.6.2](gave up interaction with the people and got SrIman nArAyaNan).

seermai – is – Compared to those who have got the knowledge of AthmA, AzhvArs are better like the difference between an atom and a mountain (parvatha paramANuvOttai vAsi), and having the greatness of having distinguished birth/life, activities (vruththam), and knowledge.

That is, the greatness explained in ‘AzhvArgaL ERRam [updhESa raththina mAlai – 34]’.

seermai – greatness/glory.

In the vyAkyAnam of ‘thirumanthraththinudaiya seermaikkup pOrumpadi [mumkshuppadi – 3]’, it was divined as ‘gauravam’ (dignity).

nAyanar (azhagiya maNavALap perumAL nAyanAr) also divined ‘idhukku mUlam … patta pOdhu ezhu pOdhu aRiyAdhirundha prabhAvam [AchArya hrudhayam – 93](describes about the greatness of AzhvAr).

AzhvArs’ greatness is as said in ‘viNNuLArilum seeriyar [thiruviruththam – 79]’ ((those who are always worshipping emperumAn) are greater than those in the other worlds), and ‘pErALan pErOdhum periyOr [periya thirumozhi 7.4.4]’ (mahAthmAs who recite the divine names of the One having greatness) , and ‘mikka seerth thoNdar [periya thirumozhi 11.1.9]’ (SrIvaishNavas who are ananyaprayOjanars (not expecting any other benefit from him)).

Or, considering the phrase ‘theruLuRRa AzhvArgaL seermai’ as being theruLuRRa is their seermai (being given divine knowledge is their greatness).

He (maNavALa mAmunigaL) is saying that except those whom he is going to list, who would know the greatness of the aforementioned.

AzhvArgaL seermai aRivAr Ar – Are those who do not by habit distinguish between dhEham (body / prakruthi) and AthmA, going to go to the level of those who have understood the glory of their (AzhvArs’) divine knowledge, in order to know their (AzhvArs’) greatness?

aRivAr Ar – Or are the unfavorable (prathikUlar) who think that dhEham is Athma, going to be able to know the greatness of AzhvArs who are favourable (anukUlar).

So, he is saying ‘aRivArAr’ sounding like it is rare (to find who know the greatness).

Furthermore, who would know the greatness of the prabandhams that are authored by the AzhvArs which convey the meaning of prapaththi?

aruLichcheyalai aRivAr Ar – Who would understand the greatness of its meanings and welcome and inculcate their divine verses that are dhivya prabandhams?

The word ‘seermai’ (greatness) is to be applied to this phrase also from previous phrase – it was divined as ‘AzhvArgaL ERRam aruLich cheyal ERRam [upadhESa raththina mAlai – 34]only isn’t it (thus greatness is applicable to both). When understanding the greatness of prabandham phrases like ‘theruL koLLach chonna Or Ayiraththu [thiruvAimozhi 2.10.11]’ (~ among the one thousand pAsurams said with divine knowledge), and such, it would imply that AzhvArs have been graced, isn’t it?

Would those who attend to pleasuring words based on their svAthanthriyam (feeling independent from emperumAn), celebrate the dhivya prabandhams of limitless enjoyment by understanding that the prabandhams are part of gaining their svarUpam (true nature)?

The limitless enjoyment is as said like in ‘pAlOdu amudhu enRa Ayiram [thiruvAimozhi 8.6.11]’ (~ among the one thousand pAsurams that are enjoyable like the mix of milk and food), and ‘thoNdarkku amudhu [thiruvAimozhi 9.9.10]’ ((said this thiruvAimozhi) as nectar for devotees) , and ‘sencholAl eduththa dheiva nanmAlai [periya thirumozhi 1.1.10]’ (divine garland made of beautiful words).

It is part of gaining svarUpam is as said like in ‘paththarAgak kUdum payilumin [thiruvAimozhi 3.6.11]’ (can become devotees so practice (this decad of thiruvAimozhi)), and ‘uriya thoNdar Akkum [thiruvAimozhi 6.9.11]’ ((those who learn this decad) it would make them ananyArha SEshabhUthar (subservient to Him only)).

In these, maNavALa mAmunigaL understands the meaning of AzhvArs, and explain to us.

Furthermore, he is saying those who understand its greatness are; (of dhivya prabandhams) :

aruL peRRa nAthamuni mudhalA(m) nam thEsikarai allAlThey are – starting from nAthamuni who got the grace of ‘aruL mARan’, they are in the seat of AchAryan, and enriching the dhivya prabandhams with their passion – they are: the AchAryas shown in ‘nAtham pankajanEthradhEvAdhipAth [bhagavath vishayam thaniyans](nAthamunigaL uyyakkOndAr … dhEvarAjar (nAlUrAchchAn piLLai)).

((up to) nam dhEsikar) – His (maNavALa mAmunigaL’s) dhEsikar (AchAryan) is thirumalai AzhvAr (thiruvAimozhip piLLai), as said in ‘dhEvap perumAL kaik koNdaruLum thirumalai AzhvAr’ (thirumalai AzhvAr who is graced by dhEvap perumAL).

He (maNavALa mAmunigaL) is saying ‘nam’ dhEsikar due to his state of devotion (towards his AchAryan / AchAryas).

srivaishna-guruparamparai

aruL peRRa nAthamuni – aruL – grace; nAthamunigaL got the grace of AzhvAr (nammAzhvAr), as well as the grace of mannanAr (emperumAn at kAttumannAr kOyil where he performed kainkaryam).

Only those who are the targets of grace of bhagavath and bhAgavathas would understand the greatness of AzhvArs and the greatness of dhivya prabandhams and live, isn’t it? Is it possible for others to understand?

pEdhai manamE uNdO pEsu – Oh young mind! Is there anyone other than these able ones? Try to say and see if possible. There is no such meaning. So, he says no one occurs to the mind. By this, it says that what cannot be known with own efforts, would be known without any effort for those who are graced (by emperumAn and His devotees).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 35

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pAsuram 35

AzhvArgaLaiyum aruLichcheyalgaLaiyum
thAzhvA ninaippavargaL thAm naragil – veezhvArgaL
enRu ninaiththu nenjE eppozhudum nee avar pAl
chenRu aNugak kUsith thiri.                                                           35

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Word by word meaning

nenjE – Oh the mind!
nee – you
enRu ninaiththu – think that
ninaippavargaL thAm – those who consider
AzhvArgaLaiyum – the ten AzhvArs and
aruLichcheyalgaLaiyum – the dhivya prabandhams that they divined
thAzhvA – as lowly,
veezhvArgaL – would definitely fall
naragil – in hell,
thiri – (and so) spend your life (move around)
kUsi – feeling ashamed
eppozhudhum – at all times
chenRu – to go
aNuga – and reach
avar pAl – such people.

vyAkyAnam

Earlier, as he (maNavALa mAmunigaL) divined ‘AzhvArgaL ERRam aruLichcheyal ERRam thAzhvu AdhuminRi avai thAm vaLarththOr [upadhESa raththina mAlai – 34], instead of being one who enriches them and their dhivyaprabandhams, they are not only not doing that, due to their lowly mind they insult, and so will fall. So they are to be given up, he says to his mind, starting with AzhvArgaLaiyum aruLichcheyalgaLaiyum’.

mamunigal-vanamamalai-closeupmaNavALa mAmunigaLvAnamAmalai

AzhvArgaL – they are – ‘nimagnarai uyarththath thAzha [AchArya hrudhayam – 84] (extend themselves to uplift the downtrodden (regarding SrIvaishNavam));

they incarnated in all types of births as said in ‘uyir aLippAn enninRa yOniyumAyp piRandhAi [thiruviruththam – 1]’ (You (emperumAn) incarnated as different births (to protect all beings)). Same is said in ‘yOginassarvyOnishu [guruparamparA prabhAvam part 166]’ (yOgis are born in glorious ways, in all yOnis (classes)). It was divined ‘kulam thAngu sAdhigaL nAlilum [thiruvAimozhi 3.7.9](~ in all the four classes of births).

aruLichcheyal – they are – due to the divine desire (sankalpam) of emperumAn, for everyone to reach goal, in easy thamizh language that is easy for everyone like ‘sAikaragam’ (a vessel with a pout?) , as said in ‘paNNiya thamizh mAlai [thiruvAimozhi 2.7.13]’ (~garland made of thamizh poetry), it is the dhivya prabandhams that incarnated through AzhvArs, and they explain about sarvEsvaran – who is simple to approach for everyone in the form of archai (statue) in all dhivya dhEsams, having unlimited innumerable auspicious qualities, and can be followed by all sentient,

and the dhivya prabandhams can be said as ‘sen thamizh vEdham’, that is, dhrAvida vEdha and its parts, that are called dhivya prabandhams.

Thinking of them as lowly (thAzhvA ninaippavar) is –

being not clear about the (aforementioned) greatness, and being mean by thinking that it is lowly based on the type of birth or type of language, that is they are like ‘mAnasair anthyajAthithAm [manu smruthi 12.9]’ (born in lowest birth due to offences committed by mind).

dhravida bhAshA nirUpaNasamam inbamAriyil ArAichchiyum [AchArya hrudhayam – 75] is how they were divined as equivalent blemishes (of such people).

If they are thinking about it (lowly) in your mind and not saying out such that others know their thoughts, then still, as said in ‘unnaich chindhaiyinAl igazhndha [thiruvAimozhi 2.6.6]’ ((hiraNyan) who insulted you in his mind), it would end up being a big evil.

ninaippavargaL thAm – with mind that is suitable for kindness (irakkam), the ones who have the audacity to use such mind to earn punishment for being unkind – such people would –

naragil veezhvArgaL enRu (fall in hell); think that – since such people are the target of what is said in ‘na kshamAmi [varAha purANam] (would not tolerate (those who insult my devotees)), so they would be subject to ‘kshipAmi [SrI bhagavath gIthA – 16.19]’ ((I will) push them (into asura births)), and will fall into the types of hell like rauravam.

nenjE eppozhudum – Oh mind which is having significant devotion towards AzhvArs and dhivya prabandhams that they divined!

At all times –

nee avar pAl chenRu aNugak kUsith thiri – You who is happy knowing about the greatness of our lords, be afraid to go and reach those who create disaster for themselves by offending those who find the way for you to get true life (ujjeevanam).

Since it is a disaster to befriend those who destroy svarUpam (true nature), be afraid to approach them and connect with them.

You have been with those who enrich your svarUpam (true nature), understand the nature of these other people and stay away from them thinking that their friendship is unbearable.

If asking how to know them – as said in ‘thathAhi viparIthA thE budhdhir AchAra varjithA [SrI rAmAyaNam sundhara kANdam 21.10]’ (because your mental attitude (aRivu) is without virtue and is upside down (not in a good state)), by their bad AchAram recognize their bad mind, and if you see them be afraid like when seeing a serpent, fire, etc. These would lead to destruction of our body; those people would lead to destruction of our svarUpam (true nature).

By this it is clear that – like saying ‘AnukUlyasya sangkalpa: [SrI vishNu purANam – 1.14.3]’ (vowing to be a good person), it is also required to say ‘prAthikUlyasya varjana [SrI vishNu purANam – 1.14.3 / ahirbudhya samhithai 37.28 ?]’ (avoid those that are adverse (to that vow)).

It was divined (by maNavALa mAmunigaL) –  ‘vyAkkiyaigaL uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu [upadhESa raththina mAlai – 34], isn’t it? { that is, this helps us reach the aforementioned goodness ?}

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 34

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pAsuram 34

AzhvArgaL ERRam aruLichcheyal ERRam
thAzhvAdhum inRi avai thAm vaLarththOr – Ezh pArum
uyya avargaL sey(dha) vyAkkiyaigaL uLLadhellAm
vaiyam aRiyap pagarvOm vAyndhu                                                   34

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Word by word meaning

ERRam – Greatness of
AzhvArgaLAzhvArs,
ERRam – (and) greatness of
aruLichcheyaldhivya prabandhams they divined,
vaLarththOrpUrvAchAryas (preceptors) who nurtured
avai thAm – them to be
inRi – without
Adhu – any
thAzhvu – shortcomings,
avargaL – (and what) those pUrvAchAryas (preceptors)
sey(dha) – divined
vyAkkiyaigaL – as vyAkyAnams (books of commentaries/meanings)
Ezh pArum – for all the seven worlds
uyya – to get the true goal,
pagarvOm – I shall say about
uLLadhu ellAm – all of them
vAyndhu – in appropriate ways (porundhumpadi)
vaiyam – for the people of the earth
aRiya – to learn about.

vyAkyAnam

Earlier he (maNavALa mAmunigaL) had stood divining elaborately about the order of incarnation of AzhvArs, etc., as he mentioned in ‘AzhvArgaL vAzhi aruLichcheyal vAzhi [upadhEsa raththina mAlai – 3], and ‘anthamizhAl naR kalaigaL Ayndhu uraiththa AzhvArgaL [upadhEsa raththina mAlai – 5].

Going forward, as he divined in the other part of that pAsuram as ‘thAzhvAdhum il kuravar thAm vAzhi, Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi [upadhEsa raththina mAlai – 3], he is now elaborately discussing about that part (of pAsuram 3). That is, he is saying that he shall announce about the greatness of texts of meanings of aruLichcheyal (dhivya prabandhams) which the preceptors (AchAryas) provided us for the world to reach the true goal (uyvukkAga), starting it with ‘AzhvArgaL ERRam’.

ERRam (greatness) for them is – unlike those like rishis who gained knowledge with their own efforts,

they (AzhwArs) have the greatness of getting ‘mayarvaRa mathi nalam [thiruvAimozhi 1.1.1]’ (unblemished knowledge), due to causeless mercy of emperumAn, and

instead of thinking ‘let me get the goal (mOksham) when ever it happens later’ and so having a sight in worldly affairs, they were considering as life support, nourishment, and enjoyment all as emperumAn only,

(as they sang in various prabandhams like) ‘ellAm kaNNan [thiruvAimozhi 6.7.1]’ (~ everything is kaNNan (for me)), and ‘yAvaiyum thirumAl thirunAmangaLE kUvi [thiruvAimozhi 6.7.3] (drawing all enjoyments from calling the divine names of emperumAn), and ‘uNdaRiyAL uRakkam pENAL [thirunedunthANdakam  – 12]’ (not knowing eating, not interested in sleep),  and ‘pandhOdu kazhaL maruvAL [periya thirumozhi 5.5.9]’ (~ won’t play with her play things), and so on,

and so would not sustain themselves if separated from Him even for half a second, and having the mindset like they said in ‘mAkavaikuntham kANpadharku en manam Ekam eNNum [thiruvAimozhi 9.3.7]’ (My mind would only be thinking about seeing the bright SrIvaikuNtam), and ‘vAnulagam theLindhE enRu eidhuvan [periya thirumozhi 6.3.8]’ (When would the distress of this samsAram (life in material world) be cleared and would reach SrIvaikuNtam), and to get that goal, they have got parama bhakthi. Isn’t this their greatness compared to others?

aruLichcheyal ERRam – greatness of dhivya prabandhams is – as said in ‘aruL koNdu Ayiram in thamizh pAdinAn [kaNNinuN chiruth thAmbu – 8] (With great mercy sang 1000 pAsurams in thiruvAimozhi), it incarnated by the grace of emperumAn who gave divine vision, and as pushed by devotion as said in ‘avAvil anthAdhi [thiruvAimozhi 10.10.11]’ (this anthAdhi prabandham that was born due to parama bhakthi), and focused only on talking about emperumAn, having distinguished greatness, being enjoyable, imparting knowledge, imparting all the knowledge that needs to be gained, being reason for emperumAn’s love, being able to release from material world, able to give the benefits quickly. Isn’t this the greatness of these compared to other texts.

Now, thAzhvAdhum inRi avai thAm vaLarththOr(AchAryas) do without any mistakes and enrich existing good of such distinguished AzhvArs and their distinguished dhivya prabandhams.

srivaishna-guruparamparaiAchAryas (perceptors)

That is, greatness of the author (vakthru vailakshaNyam), greatness of the prabandham (prabandha vailakshaNyam), and the matter conveyed in them (prathipAdhya vailakshaNyam) are enriched (by the AchAryas) with more details and relationships, etc., while thinking only about emperumAn. Since they are ‘thAzhvAdhum il kuravar [upadhEsa raththina mAlai – 3] (AchAryas with no blemishes/shortcomings), so they enriched these also without any shortcomings. ‘vaLarththOr’ shows that a significant number of them were involved in this.

Now, the ones who enriched them did so through the vyAkyAnams (commentary text), so he (maNavALa mAmunigaL) continues to divine about that, as:

Ezh pArum uyya avargaL sey(dha) vyAkkiyaigaL uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu – by this, ‘Ezh pArum uyya’ is – as said in ‘ivaRRAl uyyalAm [thiruvAimozhi 8.1.11]’ (can reach true goal by these ten pAsurams), and ‘ulaguyya umbargaLum kEttu uyya [iyal sARRu]’ (for those in this world and the other worlds to know and reach true goal), they (the vyAkyAnams of AchAryas) are such that those in all the worlds can listen to the words that are sweet to the ears (that is, ‘sevikkiniya senchol 1’, as the root reference is  aruLichchyal (dhivya prabandhams).

They (AchAryas) are of the nature of following that (aruLichcheyal) exactly, and doing it (vyAkyAnam) without expecting fame, profit, etc., and they are focused on the noble benefit that everyone should reach true goal by getting the rich meanings, and as said by him (maNavALa mAmunigaL) earlier ‘Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi seyya maRai thannudanE sErndhu [updhEsa raththina mAlai – 3]’ (for all the seven worlds to reach the true goal, long live what AzhvArs sang, and along with it the vEdhas), based on faith they follow the pronouncements of vEdhas when conveying the meanings (of prabandhams), (those vyAkyAnams are) best reference (pramANam) and due to that it can be followed by all the worlds, and be the reason for everyone to reach the true goal.

nampillai-goshti1nampiLLai’s kAlakshEpa gOshti  (group of discourse) at kOvil (SrIrangam)

avargaL sey(dha) vyAkkiyaigaL uLLadhellAm – As they are many, their vyAkyAnams are also in that way. He (maNavALa mAmunigaL) divines in detail in further pAsurams that such and such are those vyAkyAnams.

uLLadhellAm vaiyam aRiyap pagarvOm vAyndhu – That is – as said in ‘agal gyAlaththavar aRiya neRi ellAm eduththu uraiththa [thiruvAimozhi 4.8.6]’ (for the ignorant people of the wide world to know He divined the essence of all the means (to reach Him)) ,

(maNavALa mAmunigaL, upon) seeing the misfortune of the (ignorant) people, thinking that their interest might be piqued about one (vyAkyAnam) or the other, he divines his vow that he would inform about all the meanings for all the sentient for them to reach true goal. This is how his fruitful vow is.

srisailesa-thanian-mamunigal-eedu-goshtimaNavALa mAmunigaL’s eedu kAlakshEpa gOshti (discourse of thiruvAimozhi vyAkyAnam)

Or, by saying that so and so divined vyAkyAnam for such and such prabandham, he divines for the sampradhAyam to be without any shortcomings, and so for people to reach true goal.

pagarvOm vAyndhuhe divines about their vyAkyAnams not based on cursory knowledge, but with the mind immersed in its meanings (vAyndhu).

This is how the mindset of significant love of maNavALa mAmunigaL is, as he himself said in ‘paNdu pala Ariyarum … piRarkkuk kAdhaludan kaRpiththu [Arththi prabandham 28]’ (what the preceptors divined earlier… taught others with love).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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  1. 6.11

upadhESa raththina mAlai – 33

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pAsuram 33

seerArum villipuththUr selvath thirukkOLUr
ErAr perumbUthUr ennum ivai – pAril
madhiyArum ANdAL madhurakavi AzhvAr
ethirAsar thOnRiya Ur ingu                                         33

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Word by word meaning

Arum – having (porundhiya)
seer – greatness, (that is)
villipuththUrSrIvillipuththUr and
selvam – having wealth (that is)
thirukkOLUr – thirukkOLUr and
Ar – full of
Er – beauty (that is)
perumbUthUrSrIperumbUthUr,
ennum ivai – such dhivyadhEsams
Ur – (are the) places
pAril – in the earth (where)
Arum – (one(s)) having divine/special
madhi – knowledge
ANdALsUdik koduththa nAchiyAr
madhurakavi AzhvArmadhurakavi Azhvar and
ethirAsaremperumAnAr
thOnRiya – divined their incarnation
(respectively).

vyAkyAnam

Now, he (maNavALa mAmunigaL) is divining here with ‘seerArum villipuththUr’, the places of incarnation of those who were divined about in an earlier pAsuram that started with ‘AzhvAr thirumagaLAr ANdAL … [upadhESa raththina mAlai – 21].

Since they incarnated as said in that pAsuram as ‘vAzhvAga vandhu udhiththa [upadhESa raththina mAlai – 21], the places of their incarnation is also having full of greatness and wealth everywhere.

seerArum villipuththUr – SrIvillipuththUr having thriving wealth. That is like the combination of pon (gold), maNi (gems) and muththu (pearls) put together, having golden feet of emperumAn villipuththUr uRaivAn [nAchchiyAr thirumozhi – 5.5]’ (emperumAn divining his presence in SrIvillipuththUr), and nAchchiyAr who is the sthree dhanam (wealth) as can be said as ‘maNivalli’, and, incarnating in the place where pearls are formed and as said in ‘ikkarai ERi iLaiththu irundhEn [periyAzhvAr thirumozhi 5.3.7]’ (came out of the samsAram to the other shore due to your grace), like a (seeker) muktha who has reached the shore, that is periyAzhvAr – having such combination it is having unlimited ever present wealth.

Srivilliputhoor-Aandaal-Temple-wikipediaSrIvillipuththUr temple

Or, it can be said as referring to nAchchiyAr that is ‘kOvalar tham pon kodi [thiruppAvai – 11]’ (sister of gOpalars (cowherd boys) and looking like a slim (and beautiful) creeper of gold), and sarvEsvaran that is ‘maNiyai vAnavar kaNNanai [thiruvAimozhi 1.10.11]’ (One who has a form like a (radiant) precious gem, being the controller of those in paramapadham).

Or, it can be said as talking about AzhvAr and thirumagaLAr who have assumed the birth of cowherds and spending time immersed in the qualities (of emperumAn) as said in ‘seer malgum AyppAdi [thiruppAvai – 1]’ (wealthy place of thiru AyppAdi), they are being complete in krishNan’s qualities as said in ‘mali pugazh vaN kurugUr [thiruvAimozhi 4.2.11]’ (having much greatness, head of thirukkurugUr (nammAzhvAr)).

selvath thirukkOLUr – As said in ‘selvam malgi avan kidantha thirukkOLUr [thiruvAimozhi 6.7.7]’ (having much wealth, thirukkOLUr, where he is in lying position), it is having vaiththamAnidhi (huge wealth being preserved for emergency / also the name of emperumAn there).

ErAr perubUthUr – That is, since ‘ErAr ethirAsar [upadhESa raththina mAlai – 37]’ (full of beauty, emperumAnAr) incarnated there, the place is also being ‘ErAr’ (full of beauty), that is SrIperumbUthur.

Or, as said in ‘senkayal vAvigaL sUzh vayal nALum siRandha perumbUthUr [Arththi prabandham – 32]’ (~ ever great SrIperumbUthUr that is full of fields, waters, fish, etc.), it is talking about the fertile place.

ennum ivai – in this way these places that are talked about as popular.

pAril madhi Arum ANdAL madhurakavi AzhvAr ethirAsar thOnRiya Ur ingu – that is – being full of bhagavath gyAnam (knowledge about emperumAn, etc), and which extends up to His devotees – having such quality is ANdAL – she incarnated in ‘seerArum SrIvillipuththUr’ (mentioned above).

 

Like ‘Ayar kulaththinil thOnRum (m)ANi viLakku [thiruppAvai – 5] ((krishNan) beautiful lamp/gem who arrived in the clan of cowherds)’, here in the clan of ‘vEyar’ this ‘lamp’ incarnated.

Having knowledge equivalent to the aforementioned, who does not know any thing other than nammAzhvar as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’, (that is, madhurakavi AzhvAr),

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691madhurakavi AzhvAr with his lord nammAzhvAr – (dhEvap) perumAL kOyil (kAncheepuram)

and, emperumAnAr the head of yathis, the places in which they appeared, that is, ‘selvath thirukkOLUr ErAr perumbUthUr’ (mentioned previously).

ingu – (here) – Gives the meaning that those who are ‘there’ (in SrIvaikuNtam) descended here and appeared.

It is said ‘yadhAvathArAnmathurA murArE rAmasya sAkEtha purI cha yadhvath | thadhA yathIndhrasya sadhAmupAsyA mahA bhUtha purI bhabhUva [prapannAmrutham 2.28]’ (Like mathuRa due to incarnation of murAri the krishNan, and like ayOdhya due to incarnation of rAman, SrIperumbUthUr due to the incarnation of yathirAja, became virtuous/sacred).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 32

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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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