Tag Archives: upadhesa

upadhESa raththina mAlai – 63

Published by:

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

Full Series

<< Previous (uyya ninaivuNdAgil)

pAsuram 63

AchAryan sey(dha) upakAramAnavadhu
thUydhAga nenju thannil thOnRumEl – thEsAn
tharaththil irukka manam thAn porundha mAttAdhu
iruththal ini EdhaRiyOm yAm.                                                   63

Listen

Word by word meaning

thUydhu Aga – If without any blemishes
nenju thannil – in the mind
thOnRumEl – one realizes
upakAramAna adhu – the favour
AchAryan – one’s AchAryan
sey – did, then
manam thAn – one’s mind
porundha mAttAdhu – would not tolerate
irukka – staying
thEsantharaththil – in a place that is away from service to AchAryan;
ini – this being the case
Edhu – what could be the reason for
iruththal – staying in that way in a place that is away from service to AchAryan?
yAm aRiyOm – I don’t know of any.

vyAkyAnam

He (maNavALa mAmunigaL) divined in the previous three pAsurams about AchAryan’s nature of getting us to the shore (uththArakathvam). In this pAsuram, he is divining about AchAryan’s help (upakAram) that he did to us, starting with AchAryan sey(dha) upakAram’.

The big help of AchAryan who gave knowledge etc., and been giving protection – if this gets highlighted in individual minds, then mind of a disciple who is having gratitude would not be capable of living in a different place than the place of AchAryan.

AchAryan sey(dha) upakAramAna adhu – Since the great help that AchAryan did for this disciple to reach true goal cannot be paid back in any way, and is beyond words, it can only be referred to as ‘adhu’ (that). If such great ‘that’ help is thought through in the mind –

thUydhAga nenju thannil thOnRumEl – Starting from giving knowledge, through getting the destiny of SrIvaikuNtam, the continued help that is nurtured;

upakAramAnavadhu – As said in ‘AthmanOhyathi nIchasya yOgidhyEya padhArhathAm | krupayai vOpa karththAram AchAryam samsmarEth sadhA [vyAyAnam of SrI vachana bhUshaNam – 324]’ (even if of lower strata, one should meditate on the divine feet of AchAryan who shows the divine feet that is meditated on by the yOgis),

and in ‘aththA nee seydhana adiyEn aRiyEnE [thiruvAimozhi 2.3.2]’ (Oh emperumAn, as mother, father etc., and as Acharyan I cannot finish talking about various help you have done for me),

and in ‘ennaith theemanam keduththAy maruvith thozhum manamE thandhAy unakku en seygEn [thiruvAimozhi 2.7.8]’ (How can I return your favor of helping me by removing the badness in my mind such that I can break the cycle of births here),

and so in these ways if one involves about the great help of AchAryan, if that gets highlighted in one’s mind in pure thoughts; saying ‘if’ here shows the rarity of having such gratitude.

While it is common to see those not having gratitude, those having gratitude are rare to find.

In the material world that is like this, as said in ‘gurvarthasvAthmana: pumsa: kruthagyasya mahAthmana: [anthimOpAya nishtai – page 8]’ (one should always have gratitude and meditate upon the guru),

it is only he (maNavALa mAmunigaL) who is there to follow this. He (maNavALa mAmunigaL) who is full of knowledge, his gratitude is like he has said in:

– ‘thEsam thigazhum thiruvAimozhip piLLai [Arththi prabandham – 12]’ (thiruvAimozhip piLLai whose greatness has spread in all places)

– ‘vAsa malarth thAL adaindha vaththu [Arththi prabandham – 57]’ (vaththu -> vasthu; thiruvAimozhip piLLai considered me as a thing (whereas I am nothing) that reached his fragrant divine feet) , and

– ‘thiruvAimozhip piLLAi theevinaiyOm thammaik kuruvAgi vandhu uyyak koNdu [Arththi prabandham – 46]’ (thiruAimozhip piLLai incarnated to accept us who are having rude minds, to get us reformed, to reach the true goal), and

– ‘thirumalaiyAzhvAr thiruvAimozhip piLLai seer aruLAl, tharumadhi koNdavar thammai uththArakarAga eNNi, iru manamE [Arththi prabandham – 21] (Oh mind! thiruvAimozhip piLLai who is having the divine name of SrI SailESa, by his voluntary mercy bestowed knowledge in me – using that knowledge as the means think about him as the savior from this material world), and

– ‘seerArum AchAriyanAlE anRO nAm uyndhadhu [Arththi prabandham – 45]’ (It is due to AchAryan that we realized our relationship with emperumAn, and that we get the true goal). and

– ‘kUsAmal eppozhudum kURu [Arththi prabandham – 45](say that (the aforementioned) about our AchAryan without shyness and pride).

thiruvaimozhi-pillaithiruvAimozhip piLLai

Now, He (maNavALa mAmunigaL) says that, in this way the mind of these people who have seen the help of AchAryan would not wish to stay in a place different from that of AchAryan.

thEsAntharaththil irukka manam thAn porundha mAttAdhu – That is, the mind which expects to give something in return for the help received, would not be fit in a place different from that of AchAryan, for the reason of interest in things, interest in living in a place, etc.

Even if they liked to be there somewhere else, their mind would not find it fit to stay in such places, as said in ‘ninnidaiyEn allEn enRu neengi [thiruvAimozhi – 8.2.10]’ (My mind leaves saying that I am not a part of you), it would leave them and be ‘mundhuRRa nenju [periya thiruvanthAdhi – 1]’ (Oh mind! which is more eager than me), such is the mind that sets to avoid being somewhere else as said in ‘pOndhadhu en nenju [rAmAnusa nURRanthAdhi – 100]’ (my mind got fixed onto your divine feet).

So, as said in ‘upakAra smruthiyAlE sahavAsam sidhdhikkum [SrI vachana bhUshaNam – 325]’ (due to the disciple’s thoughts of gratitude, AchAryan would get his company), the mind of those who stay together with him and stay under the sight of him (AchAryan), would not be able to tolerate the separation.

Those having such mindset are those like nanjeeyar, dheivavAri ANdAn (look for his divine name in this link: AlavandhAr), et al.

Now, when asked ‘Why do you say that the mind would not tolerate separation? There are those who are staying separated (from AchAryan)’, he (maNavALa mAmunigaL) says –

iruththal ini EdhaRiyOm yAm – As said in ‘AchAryan paNNina upakAraththai anusandhiththu ilan Agil, gyAnAmsamadaiya maRaindhu agyAnAmsamE mElidumஆசார்யன் பண்ணின உபகாரத்தை அநுஸந்தித்திலனாகில், ஜ்ஞாநாம்சமடைய மறைந்து அஜ்ஞாநாம்சமே மேலிடும்’ (~ If one does not appreciate the help done by AchAryan, the characteristics of knowledge would fully vanish, and only ignorance would rise up),

with such ingratitude which is ‘nishkruthi illAdha pApam’ (sin that does not have a requital / parikAram), without knowing that, being separated and being immersed in that state – don’t know the reason for this. Only the minds of those who are separate from AchAryan would know the reason.

ini EdhaRiyOm – After this is the state of the meanings, is there some who knows the reason (for the separation) and can tell us that. Since he (maNavALa mAmunigaL) is ignorant when it comes to knowing the mistakes of others, he is saying ‘ini EdhaRiyOm’.

Without going according to the words of SAsthram – ‘nithyam gurumupAseetha’ (should meditate about guru every day), and without going according to the words of AchAryan ‘sadhAchAryan kaN vattam vittAl, nithya samsAriyAyE pOmiththanai’ (If stayed away from the sight of AchAryan, one would eternally stay in the cycle of being born in this material world) – such people’s conduct is beyond comprehension of knowledgeable ones.

Or,

yAm EdhaRiyOm – Having the conduct of being under the shadow of AchAryan, budding and blossoming of svarUpam – instead, having the heart of opposite conduct – do not know to find and tell you the reason for that. I do not ‘know’ that.

So even for him (maNavALa mAmunigaL) who is full of all knowledge, this contradictory conduct is beyond knowing.

vyAkyAtha piLLai lOkam jeeyar says ‘my AchAryan divined in his anthimOpAya nishtai, the following aithihyam’ :

A SrivaishNavan, who had surrendered to the divine feet of nanjeeyar, was preparing to leave for some other place; a knowledgeable person hated that saying do you have to leave the divine feet of nanjeeyar. He responded and consoled, wherever I am, nanjeeyar’s love would be there’;

a confidante sishyai (woman disciple) of nanjeeyar heard this and said to that person for not being anguished for going away, ‘What did you say piLLAi (child)! Here you think about the story divined in the vyAkyAnam of ‘EnaththuruvAy ulagidandha UzhiyAn pAdham nALum maruvadhArkku uNdAmO vAn [mudhal thiruvanthAdhi – 91] (One who does not surrender to the divine feet of emperumAn – would they get SrIvaikuNtam?) (If such is the case for emperumAn, it goes without saying in the case for AchAryan – is the implication here).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 61

Published by:

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

Full Series

<< Previous (than guruvin thAL iNaigaL)

pAsuram 61 (main pAsuram of this prabandham).

gyAnam anuttAnam ivai nanRAgavE udaiyanAna
guruvai adaindhakkAl – mAnilaththeer
thEnAr kamalath thirumAmagaL kozhunan
thAnE vaikuntham tharum.                                           61

Listen

Word by word meaning

mAnilaththeer – Oh those in this big earth!
adainthakkAl – If (you) take refuge under
guruvai – an AchAryan
udaiyanAna – having
nanRAgavE – very good
gyAnam – knowledge
anuttAnam ivai – and conduct matching that knowledge (anushtAnam), these things, (then)
thirumAmagaL periya pirAttiyAr (SrI mahAlakshmi)
kamala – who is in lotus flower
tthEnAr – full of honey
kozhunan – Her husband, that is emperumAn,
thAnE – himself
tharum – would give
vaikuntham – SrI vaikuNtam (to you).

vyAkyAnam

Now, he (maNavALa mAmunigaL) divines that just by the relationship with one’s AchAryan, thAyAr’s husband sarvESvaran himself would give SrIvaikuNtam – explained in this pAsuram ‘gyAnam anuttAnam’, etc.

gyAnam – is – knowledge related to grasp of what is the means, and haste in the matter of goal.

anuttAnamis – having conduct according to that (knowledge), conduct in the matter of means and goal, as said in ‘alarmEl mangai uRai mArbA – un adikkeezh amarndhu pugundhEnE [thiruvAimozhi 6.10.10]’ (~ Oh emperumAn in whose chest resides thAyAr who is from lotus flower – have set myself well under the shadow of your divine feet), and in ‘vazhuvilA adimai seyya vENdum [thiruvAimozhi 3.3.1]’ (shall perform unblemished services), and in ‘nAyEn vandhu adaindhEn nalgi AL ennaik koNdu aruLE [periya thirumozhi 1.9.1]’ (I being a lowly one like a dog, I came and surrendered to you, please grace me and accept as your servant).

This is what is said in dhvaya mahAmanthram. So, it is divining here that an AchAryan who is steadfast in dhvayam which is of 6 words, is the one to surrender to.

This is as said in ‘ivanukkAgath thAn upAyAnushtAnam paNNi rakshikkavalla mahA bhAgavathan’ (Great devotee who can protect the Sishya (disciple) by observing  emperumAn as the means on behalf of him).

ivai – (these) – As said in ‘ivaiyanRE nalla ivaiyanRE theeya ivaiyenRivai aRivanElum [periya thiruvanthAdhi – 3] (I know that these are good, and these are bad), using that knowledge which can distinguish between good and bad deeds, rid of those to be ridden, acquire those to be acquired – conduct in such form.

AchAryas divined ‘AchAryanukku adaiyALam aRivum anushtAnamum’ (AchAryan is identified by knowledge and conduct); they also refer to these two in ‘vilakshaNarudaiya gyAnAnushtanangaLil vAnchaiyum [Sri vachana bhUshaNam – 243]’ (having love towards the ways of knowledge and matching conduct of distinguished ones).

Knowledge about key matters, as per the true nature of self (svarUpam), as said in ‘sva gyAnam prApaka gyAnam prApya gyAnam mumukshubhi: | gyAnathrayam upAdhEyam’ (knowledge about nature of self (svarUpam), knowledge about means, and knowledge about destiny, are the three matters of knowledge that mumukshus (those wishing to leave the cycle of birth and go to SrIvaikuNtam) may acquire; no other knowledge is required);

Knowledge and conduct as per dhvayam whose meaning is shown by SrI vachana bhUshaNam;

nanRAgavE udaiyanAna guruvai – By surrendering only to such AchAryan who is complete in the aforementioned (knowledge and conduct), and is established well in sathva guNam (purity of goodness / tranquility), would one be able to reach the true goal. Even if there is one of them (knowledge, conduct) lacking (in AchAryan), he who surrenders would not get the benefit of such surrender.

In the place that is surrounded by forest fire, if there are blind and lame for each other, it would be useless. It is only by someone having both eyes and legs would it be possible to escape and survive such a place.

So knowledge with less conduct, or conduct with less knowledge is useless.

Starting with ‘gyAnaheenam gurum prApya … yadhA pAram na gachchathi [anthimOpAya nishtai – page 5] (going to a guru who does not have knowledge … have not reached the other shore’), is what it says. Only if one has got both eyes and legs would he be able to help someone reach the shore. It is as said in ‘andhO anandha grahaNa vasaga: [nyAsa thilakam – 21]’ (a blind shall go with the help of one having eyes), etc.

AchAnpiLLai too divined, ‘thannai akkarai ERRavalla gyAnam mudhalAnavai muzhumaiyAga niRaindhavanAyiruppAn oruvan (the unique person who is complete in gyAnam etc., the one who can get you to the shore).

So, one should take refuge of such AchAryan who is having unblemished knowledge and matching conduct.

srivaishna-guruparamparaiAchAryas of gyAnam anuttAnam

guruvai adaindhakkAl – If one has faith in AchAryan who can remove ignorance and increase proper conduct, as the means and destiny and surrender to him, as said in ‘upAyOpEyabhAvEna thamEva SaraNam vrajEth [SrI sAthvika thantra dhvaya prakaraNam]’ (shall surrender to AchAryan as our means and destiny);

adaindhakkAl – Like a lost ship reaching a shore, if by AchAryan’s grace one gets the love of AchAryan who is ‘anjinAn pugalidam’ (shelter for those who are afraid (of this material world, etc));

when reaching the guru who holds the divine feet (of emperumAn(Ar)) for us, and protects us;

guruvai adaindhakkAl – As said in ‘gururEva param brahma [SrI sAthvika thanthram dhvya prakaraNam]’ (guru is the top most god), and in ‘peethakavAdaip pirAnAr pirama guruvAgi vandhu [periyAzhvAr thirumozhi 5.2.8]’ (emperumAn who is wearing yellow garments came as AchAryan (and sat in my heart and removed the blemishes)), if one surrenders to the best among the gurus.

If this unobtainable is obtained, then by the greatness due to surrendering (rAja kula mAhAthmyam), emperumAn will bestow the ultimate goal of eternal kainkaryam.

adaindhakkAl mAnilaththeer – As said in ‘yE cha vaishNava samSrayA: [chaNdilya smruthi – 1.15]’ (they who have surrendered to vaishNavas..), when having internal disposition of AchAryan’s love.

mAnilaththeer – Oh those in this big world! I (maNavALa mAmunigaL) am not able to leave you alone because we have got unbreakable relationship with emperumAn as said in ‘gyAlaththAr thamakkum vAnaththavarkkum perumAn [thiruvAimozhi 4.5.8]’ (head of those in this world and the other world);  it is also said ‘gyAlaththAr mandha budhdhiyum [AchArya hrudhayam – 203]’ (dull mind of the people of this material world);

I am only asking you to use the means that is even simpler than prapaththi.

If asked – but if we reached AchAryan as you said, what would happen?

thEnAr kamalath thirumAmgaL kozhunan thAnE vaikuntham tharum – He (maNavALa mAmunigaL) replies: as said in ‘thEnAr thirumAmgaL kozhunan thAnE guruvAgi [gyAna sAram 38]’ (the husband of thAyAr (SrI mahAlakshmi) himself would be the guru), to reach Him, He himself would give SrIvaikuNtam, as said in ‘thEnaiva thE prayAsyanthi thadhvishNO: paramam padham [chANdilya smruthi – 1.15]’ (by that only they go to that vishNu’s srIvaikuNtam);

As said in ‘thirumAl vandhu en nenju niRaiyap pugundhAn [thiruvAimozhi 10.8.1]’ (emperumAn came and fully occupied my heart), and in ‘aravindhap pAvaiyum thAnum agampadi vandhu pugundhu [periyAzhvAr thirumozhi 5.2.10]’ (He and thAyAr who is from lotus flower, came and sat in my heart), since He comes into his heart as a best seat as said in ‘en uLLam mAlukkidam’ (my mind is the place for emperumAn), we can say He Himself (would give it).

It is divined, ‘AchAryanaip paRRugai kAlaip pidiththuk kAriyam koLLumOpAdhi [SrI vachana bhUshaNam – 427]’ (surrendering to AchAryan is like achieving our wish from someone by holding on to their feet (which means our wish would be surely fulfilled)).

Due to this kind of means which never leaves us, and which cannot be ignored (by Him), emperumAn who is the husband of thAyar who is said as ‘thEnAr malar mEl mangai [periyAzhvAr thirumozhi 1.4.7]’ (periyA pirAttiyAr who is on the lotus flower that is full of honey), for those following the way of having AchArya abhimAnam (love by/towards AchAryan), with Her blessings, He would give us the destiny for Her happiness.

As said in ‘yasyA vIkshya mukham [SrI sthavam – 1]’ (Looks at pirAtti’s divine face (to check if She is happy)),

for the happiness in Her face, just based on the connection, He would be all over us to give SrivaikuNtam.

It is as said in ‘svayamEva parandhAma svayam nayathi mAdhava: ’ (mAdhavan (this name indicates SrI mahAlakshmi’s husband, implying her recommendation) takes (us) by Himself to the top place that is paramapadham);

thenAr kamalath thirumAmgaL kozhunan – Since periya pirAttiyAr (SrI mahAlakshmi) who is having her place as the lotus flower which due to Her connection is full of honey, She who is having the name of SrI, subjugates (attracts and gets under control) her husband emperumAn and makes them reach true goal, them who who have surrendered to AchAryan whose nature is to connect us to emperumAn through to Her connection; so for her love, He takes the role of giving mOksham himself, as said in ‘aham mOkshayishyAmi’ (SrI bhagavath gIthA – 18.66) (I give the benefit of SrIvaikuNtam).

thirumAmagaL kozhunan thAnE – Would give the ultimate experience of SrIvaikuNtam that is said as ‘thirumAl vaikuntham [thiruvAimozhi 10.7.8]’ (SrIvaikuNtam of emperumAn).

vaikuntham tharum – As said in ‘veedum tharum [thiruvAimozhi 3.9.9]’ (would divine the pleasure of SrIvaikuNtam), will give the opportunity to live with interest in doing eternal services in the togetherness of emperumAn and thAyAr.

This pAsuram is the life/heart of this prabhandham (uyir pAttu).

So by this, it has conveyed the meaning the ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam 447]’ (AchAryan’s love towards us is the only shelter).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 60

Published by:

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

Full Series

<< Previous (seer vachana bhUdaNaththin)

pAsuram 60

than guruvin thALiNaigaL thannil anbu onRillAdhAr
anbu than pAl seydhAlum ambuyai kOn – inbamigu
viNNAdu thAn aLikka vENdiyirAn AdhalAl
naNNAr avargaL thirunAdu.                                                 60

Listen

Word by word meaning

anbu onRu illAdhAr – (For) those not having any love
thAL iNaigaL thannil – towards the two divine feet
than guruvin – of one’s AchAryan,
anbu seydhAlum – even if they do bhakthi
than pAl – towards Him, that is emperumAn,
ambuyai kOn thAnemperumAn who is the husband of periya pirAttiyAr who lives in the lotus flower
vENdiyirAn – would not be interested
aLikka – in giving
inbam migu – the very sweet and enjoyable
viNNAdu – paramapadham (SrIvaikuNtam)
AdhalAl – So,
avargaL – those who do not have love towards AchAryan,
naNNAr – would not reach
thirunAdu – paramapadham (SrivaikuNtam).

vyAkyAnam

{piLLai lOkam jIyar due to his extreme mercy summarizes for us what has been seen in the recent set of pAsurams, and what maNavALa mAmunigaL is setting out to do now, based on the organization and meanings of SrI vachana bhUshaNam}

~~~~~

So, in previous pAsurams, he (maNavALa mAmunigAL) showed the unequaled greatness of SrI vachana bhUshaNam among the rahasya granthams authored by piLLai lOkAchAryar, the reason for naming it as SrI vachana bhUshaNam, that those knowing and following it are one or few only, advising others to learn it, figuring out reason for others to not learn it with love, and that if there is any vyAkyAnam for it that are supported by AchAryas then it is acceptable to learn from it, it would be of unlimited sweetness for self and others.

Now, like how the prabandham of SrI vachana bhUshanam starting with ‘vEdhArtham aRudhiyiduvadhu [SrI vachana bhUshaNam – 1]’ (Meanings of vEdhas are established (through smrithis, ithihAsams, and purANams), through ‘aththAlE adhu muRpattadhu [SrI vachana bhUshaNam – 4]’ (so ithihAsam comes first in the phrase since it is more significant), had put together references for the meanings conveyed,

and under that, brought the meanings conveyed in phrases starting from ‘ithihAsa SrEshtam [SrI vachana bhUshaNam – 5]’ (best of ithihAsam (is SrI rAmAyaNam)) through ‘svathanthranai upAyamAgap paRRina pOdhirE ipprasangam thAn uLLadhu [SrI vachana bhUshaNam – 407]’ (the problem/doubt is there when having the means as emperumAn who is independent decision maker (so it is better to go with AchAryan as the means)),

and showed the ultimate goal based on ultimate reference through ‘avargaLaich chiriththiruppAr oruvar uNdirE, avar pAsuram koNdu ivvarththam aRudhiyidak kadavOm [SrI vachana bhUshaNam]’ (~ While other AzhvArs are happy or sad based on emperumAn‘s availability for them, madhurakavi AzhvAr who has always got nammAzhvAr as his lord, is always happy and so it is like he would be laughing at the other AzhvArs),

he (maNavALa mAmunigaL) too, divined till now in this prabandham about aruLichcheyal (nAlAyira dhivya prabandhams), about their vyAkyAnams (commentaries), about the greatness of meanings of SrI vachana bhUshaNams till the last section (prakaraNam);

and taking that (SrI vachana bhUshaNam) as reference for the meanings of ways of ultimate stage that he is going to convey in the upcoming pAsurams in this prabandham, he is showing that to us in the last stage starting from this pAsuram and forward.

~~~~~

Under this, in this first pAsuram, if those who do not have even a little love towards their own/special lord (asAdharaNa SEshi) that is AchAryan, even if they do have devotion towards the universal/common lord (sAdhAraNa SEshi) that is emperumAn, He who does bhakthi (towards AchAryas) would not wish to give such other people the ultimate goal (prApyam); so he is saying that they would not get that ultimate goal.

than guruvin thAL iNaigaL thannil – It is in the two divine feet of AchAryan who is as said in ‘maruLAm iruLOda maththagaththuth than thAL aruLAle vaiththa avar [gyAna sAram – 36]’ (AchAryan placed his divine feet on the disciples head and removed the darkness that is ignorance), and who is available for one self, that it is appropriate to do prapaththi. It is said only as ‘avan thALiNaiyE unnuvadhE sAla uRum [gyAna sAram – 38]’ (it is only apt to depend on the divine feet of AchAryan).

So, when it is towards one’s AchAryan’s divine feet that one should do bhakthi as said in ‘thasmAth bhakthirgurau kAryA [anthimOpAya nishtai – page 10]’ (So, should do bhakthi towards AchAryan),

instead of doing that,

anbu onRu illAdhAr – those who do not have any bhakthi; it is in the matter (AchAryan) that Iswaran himself too do bhakthi that they live without a lot of devotion; emperumAn‘s devotion is as said in ‘anthAmaththanbu [thiruvAimozhi 2.5.1]’.

What if we live without that? What if we get bhakthi towards emperumAn?

anbu than pAl seydhAlum – Instead of towards AchAryan who created devotion towards emperumAn, if doing bhakthi towards emperumAn (who is the target of AchAryan’s devotion), that is, the kind of hard-to-get devotion as said in ‘peRarkkariya ninnapAthapaththi [thiruchchandha viruththam – 100]’ (devotion towards your feet that is hard for others to achieve), and in ‘arumpeRal anbu [thirukkuRunthANdakam – 5]’ (having the hard to achieve devotion);

Not having devotion towards the matter of ultimate state (charama parva vishayam, that is, AchAryan), if having complete devotion towards Him who is the matter of initial state (prathama parva vishayam, that is, emperumAn); since such people are not the target of emperumAn’s grace, so:

ambuyai kOn inbamigu viNNAdu thAn aLikka vENdiyarAn – By way of being target of AchAryan’s grace due to which pirAtti (thAyAr / goddess Lakshmi) recommends us to emperumAn, then as said in ‘gyAnam kanindha nalam koNdu nAdoRum naibavarkku vAnam koduppadhu mAdhavan [rAmAnusa nURRanthAdhi – 66]’ (~ mAdhavan gives SrIvaikuNtam to those having true knowledge that has matured into devotion and is desperate every day to reach Him), such mAdhavan (pirAtti’s husband), would not have any love in the first step itself when it comes to giving the ultimate place for people who do not have love towards the matter of AchAryan.

AdhalAl naNNAr avargaL thirunAdu – In this way if one who has to give doesn’t give, they would not get attain the goal, the goal called as ‘theLivisumbu thirunAdu [thiruvAimozhi 9.7.5]’ (SrI vaikuNtam). It is said ‘prApya lAbham prApakaththAlE [SrI vachana bhUshaNam – 99]’ (goal is achieved through emperumAn).

inbamigu viNNAdu – He who has taken vow to give the ultimate place (SrI vaikuNtam) for those who do good towards Him, would not like to show that generosity towards such (aforementioned) people.

paramapadhanathanSrIvaikuNtam

viNNAdu thAnaLikka vENdiyirAn – Since such people don’t have the liking on the matter (AchAryas) that He likes the most in SrIvaikuNtam, He would not like to give such people the parama padham that is having the name of ‘paramavyOma [SaraNAgathi gadhyam]’ (highest place).

So, it would be hard for them to get the thirunAdu (SrIvaikuNtam) as said in ‘kidandha UzhiyAn pAdhammaruvArkku uNdAmO vAn [mudhal thiruvanthAdhi – 91]’ (Would they who do not have devotion towards emperumAn‘s divine feet get SrI vaikuNtam?).

He who is generous as he gives SrIvaikuNtam saying ‘vAnavar nAttaiyum nee kaNdukoL [thiruvAimozhi 3.9.9]’ (you shall get SrIvaikuNtam), would ignore them and not give it, what is the means for them to get the ultimate goal that should be gotten? They would lose it is all, as said in ‘izhandhE pOm iththanai enRu manaththuyirkkum’, etc.

By this, it has conveyed the meanings (of SrI vachana bhUshaNam) starting from ‘AchArya sambandham kulaiyAdhE kidandhAl [SrI vachana bhUshaNam – 437] (if relationship with AchAryan stays without diminishing..), through ‘iththai ozhiya bhagavath sambandham dhurlabham [SrI vachana bhUshaNam – 440]’ (without this, it is hard to get the relationship of emperumAn).

– – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 59

Published by:

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

Full Series

<< Previous (sachchampiradhAyam)

pAsuram 59

seer vachana bhUdaNaththin semporuLaich chindhai thannAl
thERilumAm vAy koNdu cheppilumAm – AriyargAL
enthanakku nALum inidhAgA ninRadhu aiyO
unthamakku evvinbam uLadhAm                                                          59

Listen

Word by word meaning

AriyargAL – Oh AchAryas!
thERilumAm – knowing/exploring
(sindhai thannAl) – in mind
sem – the beautiful
poruLai – auspicious meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram
seer – that is having greatness
cheppilumAm – or reciting
vAi koNdu – using the mouth,
nALum – it is always
inidhu AgA ninRadhu – being very sweet
enRanaku – for me;
aiyO! – alas! (in a happy way)
evvinbam uLadhAm – how sweet is it
unthamakku – for you!

vyAkyAnam

As he (maNavALa mAmunigaL) said in ‘SrI vachana bhUshaNamAm dheivak kuLigai peRROm, pArulagaip ponnulagAp pArkka vallOm [maNavALa mAmunigaL’s divine words on greatness of vachana bhUshaNam – yathIndhra pravaNa prabhAvam – page 72]’ (~ Got divine pill that is SrI vachana bhUshaNam, we can see this world as the other world),

by his extreme mercy advised others and corrected even sathkAra yOgyar (proper to prostrate in front of them and treat them well) and sahavAsa yOgyar (proper to mingle with them), and now he is addressing AchAryas who are sadhAnubhava yOgyar (proper to be discussing divine experiences with them, and be with them all the time) who without expecting anything in return had corrected many, he is enjoying with them the sweetness of SrI vachana bhUshaNam.

{These are three types of SrIvaishNavas explained in the text of vArththA mAlai, etc.).

Or, he is divining his addressing to those who heard him and reformed, as ‘AriyargAL’, with respect.

As divined in ‘Odha valla pirAkkaL nammai ALudaiyArgaL paNdE [thiruvAimozhi 9.1.11]’ (those who can learn this decad of thiruvAimozhi are swamis who got me as their servant long ago itself (paNdE (long ago itself) here implies that in some previous birth they would have started getting eligibility to learn this, and they are my master from that birth itself)), and ‘AriyargAL kURum [upadhEsa raththina mAlai – 37]’ (like how emperumAnAr addressed the AchAryas of later generations to teach to those who like to learn and follow), he divines his disciples and disciples’ disciples as ‘mathguru (my AchAryar)’, and ‘nam iRaiyavar’ (our lord);

mamunigal-srirangammaNavALa mAmunigaL with his prime disciples (ashtadhik gajangaL) at his lotus feet

seer vachana bhUdaNaththin sem poruLai – While it is deep and hard to understand for others, it is ‘semporuL’ direct and beautiful for him.

sem poruLaich chindhai thannAL thERilumAm vAi kONdu cheppilumAm – whether exploring in mind or reciting by mouth; there is no compulsion in this. Even if it is recited for some unspecific reason, it would be always sweet in new ways.

Since it is ‘sArArtha sanghraham [Sri vachana bhUshaNam thaniyan]’ (It is short form of essence of vEdham), it would be sweet for the mind that explores it.

Since it is ‘mahArasa vAkyajAtham [Sri vachana bhUshaNam thaniyan]’ (~very sweet for the words), so it would be sweet for reciting it.

He (maNavALa mAmunigaL) is stealing and enjoying this as said in ‘manaththAlum vAyAlum [thiruvAimozhi thaniyan](by mind and by mouth).

Only to those people in earlier pAsurams does he have to command saying ‘you learn it!, you say it!’. He had to say ‘kaRRu adhanukkAm nilaiyil nillum [upadhESa raththina mAlai – 56]’ (learn SrI vachana bhUshaNam and follow it), and ‘sindhai thannAl kallAdhadhu ennO kavarndhu [upadhESa raththina mAlai – 57] (wonder why you would not learn and follow SrI vachana bhUshaNam).

For him (mAmunigaL), unlike for them (previously mentioned persons), it is being paLLamadai (~ low lying area where water would easily flow to, and so it would be good for that area – for him this is being sweet to learn and recite).

AriyargAL enRanakku nALum inidhaAgA ninRadhaiyO – Like saying ‘senchoR kavigAL [thiruvAimozhi 10.7.1]’ (Oh the poets of sweet words!), he (maNavALa mAmunigaL) is saying – Oh AchAryas who are there for this sweet experience;

enthanakku nALum inidhAga ninRadhu – (enthanakku: for me) – unlike you all who are of high knowledge, for adiyEn who is having very little knowledge like said in ‘adiyEn siRiya gyAnaththan [thiruvAimozhi 1.5.7]’ (me having little knowledge);

(nALum inidhAga ninRadhu) – As said in ‘appozhudhaikku appozhudhu en ArAvamudhamE [thiruvAimozhi 2.5.4]’ (~ at all times every time You are the ever tasty nectar), the essence of nammAzhvAr’s nectar of words as said in ‘thoNdarkku amudhu [thiruvAimozhi 9.4.9]’ (nectar for devotees), is vachana bhUshaNam, and it is fresh/new everyday, and of unlimited sweetness;

As said in ‘vidhi vAykkinRu kAppAr Ar [thiruvAimozhi 5.1.1]’ (who is there to stop the grace of emperumAn that is coming to me), the pAsuram comes out of extreme happiness.

AriyargAL unthamakku evvinbam uLadhAm – Due to it being a great experience, how much happiness would you get, you who enjoy only that?

The happiness that is there (SrIvaikuNtam – which is described as having ultimate bliss), is experienced due to this for him right here;

Isn’t that ‘inbamigu viNNAdu [upadhESa raththina mAlai – 60]’ (SrIvaikuNtam a place full of happiness)?

unthamakku evvinbam uLadhAm – Like the quantum of happiness for my (small) level, would you not be having the quantum of happiness for your (esteemed) level?

Like said in ‘vaidhEhi ramasE kaSchith chithrakUtE mayA saha [SrI rAmAyaNAm – ayOdhyA kANdam 94.18]’ (Oh, seethA! Are you happy with me on this chithrakUta mountain, seeing various things that are sweet to your thoughts, words, and temperament?),

maNavALa mAmunigaL sees the disciples with liking, as said in ‘sishyanaik kaNdAL abhimatha vishayaththaik kaNdAR pOlE [SrI vachana bhUshaNam – 243] (Seeing a disciple is to be felt like seeing a desired object), and enjoying the sweetness of that experience of SrI vachana bhUshaNam with them, as well.

This SrI vachana bhUshaNam is like thiruvAimozhi’s ‘enganE sollinum inbam payakkum [thiruvAimozhi 7.9.11](~ in whichever way it is recited, it would create happiness in you);

By this, the divine experience due to unlimited excess of sweetness of SrI vachana bhUshaNam is spoken about.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

 

upadhESa raththina mAlai – 58

Published by:

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

Full Series

<< Previous (thEsikar pAl kEtta)

pAsuram 58

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

Listen

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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 57

Published by:

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

Full Series

<< Previous (uyya ninaivudaiyeer)

pAsuram 57

thEsikar pAl kEtta sezhum poruLai sindhai thannil
mAsaRavE UnRi(a) mananam seydhu – Asarikka
vallArgaL thAm vachana bhUdaNaththin vAn poruLaik
kallAdhadhennO kavarndhu.                                                         57

Listen

Word by word meaning

Asarikka vallArgaL thAm – Those who can follow
sezhum – rich
poruLai – auspicious meanings
kEtta – as learned
thEsikar pAl – from AchAryas
mAsu aRa – such that blemishes are removed
manana seydhu – and think about it
UnRi – and keep the meanings firmly
sindhai thannil – in mind,
kallAdhadhu – are not learning
kavarndhu – with interest
vAn – the great
poruLai – auspicious meanings
vachana bhUdaNaththin – of SrI vachana bhUdaNam;
ennO – don’t know why.

vyAkyAnam

As he said ‘kaRRa adhanukkAm nilaiyil nillum aRindhu [upadhESa raththina mAlai – 56] as positive proposition to establish its meanings, now he is saying in negation as ‘kallAdhadhu ennO kavarndhu’ to establish the meanings as well, he being of good deed, as those in the previous pAsuram were postponing it for doing later (ARiyirundha), he is divining after researching, that he does not find any reason for them to delay/not learn SrI vachana bhUshaNam.

thEsikar pAl kEtta sezhum poruLai – They are – being expectant of the right time to ask questions, keeping in mind the auspicious meanings heard, in the sannidhi (presence) of AchAryas who are earnest in the good of self and others,

sindhai thannil mAsaRavE – They learn such that – doubts, misunderstandings, jealousy, and such are completely removed including any scent of it.

UnRa mananam seydhu – As said in ‘SruthasyArthasya yukthithO anuchintham mananam [Srutha prakASikA]’ (continuously thinking about the meanings heard along with its explanations, is mananam), doing mananam through the mind, of the meanings heard, as said in ‘mAsaRRAl mananam’.

Asarikka vallArgaL thAm – they who are capable of practicing all the meanings heard, without missing anything,

vachana bhUdaNaththin vAn poruLai – divine meanings of SrI vachana bhUshaNam which is like the continuation of what you are practicing; pregnant meanings;

vaduganambi-avatharasthalamvaduga nambi who knows the vAn poruL

kallAdhadhu ennO kavarndhu – what could be the reason that they don’t learn the valuable meanings (of SrI vachana bhUshaNam) in the sannidhi of AchAryas? As said in ‘mAnidhiyAm vachana bhUdaNam uNdE adhin padiyai UnamaRa Asariththu’ (~ grand wealth of vachana bhUshaNam is there, be interested in its lessons without any shortcomings), having this great wealth, unlike how a blind who got huge wealth would be, why are they ignoring that and being like ‘varil pogadEn, kedil thEdEn’ (~ Won’t leave it if it comes, won’t look for it if lost (being indifferent))?

While they are having brains, ability, etc., and this is being complete in meanings, it is being difficult to know the reason for them not falling over it and learning it.

They should not say that they do not have the brains and ability for learning and following it; should not say that this is not complete in meanings since this is shining brightly in meanings that are for following. Even then they are being like this due to lack of interest/love – he is figuring that out by correcting them to create this interest/love.

As said in ‘karthA SAsthrArthavathvAth’ [bhrahma sUthram 2.3.33] (~ SAsthram says that karthA IS the doer of actions) , the human birth is being eligible for doing in action what is present in SAsthram, isn’t it?

So, instead of delaying by thinking – let me get those meanings when ever I get those meanings (peRRa pOdhu peRugiROm) – be of serene character and with full love achieve the proper learning – is the abstract of this pAsuram.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 56

Published by:

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

Full Series

<< Previous (Ar vachana bhUdaNaththin)

pAsuram 56

uyya ninaivu udaiyeer ungaLukkuch cholluginREn
vaiya guru munnam vAy mozhindha – seyya kalaiyAm
vachana bhUdaNaththin Azh poruLai kaRRadhanukku
Am nilaiyil nillum aRindhu.                                                               56

Listen

Word by word meaning

ninaivu udaiyeer – Oh those who are having the thought of
uyyaattaining true goal!
ungaLukkuch cholluginREn – I am telling this to you;
vaiya gurupiLLai lOkAchAryar
munnam – earlier
vAy mozhindha – divined
seyya – beautiful
kalai Am – sAsthram
vachana bhUdaNaththin – Sri vachana bhUshaNam;
kaRRu – learn (its)
Azh – deep/profound
poruLai – divine meanings, and
nilaiyil – act
Am – according
adhanukku – to what is learned;
nillum – you shall continue in it
aRindhu – with clarity.

vyAkyAnam

Seeing that there are very few of them as said in the previous pAsuramOroruvar uNdAgil aththanai kAN uLLamE’, he (maNavALa mAmunigaL) thinks that we shall correct everyone to become an authority in SrI vachana bhUshaNam, and using the agreeableness of amicable people itself as the help, he is divining his advice to them to make them earnest in its meanings.

uyya ninaivu udaiyeer – Oh those having in mind the wish to reach true goal! Like said in ‘manamudaiyeer [thiruvAimozhi 10.5.1]’ (Oh those having the mind (that wishes to reach kaNNan’s divine feet)), having the wealth of amicable mind, what more eligibility are you going to have to earn? When seeing the nature of Isvaran too, He is not expecting anything more than desire, as said in ‘anyanachEthchathi’ (not wishing for anything else) – that is how He is. For this rahasya prabandham which is the inner meaning of thirumanthram, for learning and doing, only faith is required, isn’t it?

So you having the amicability, ungaLukkuch cholluginREn (I am telling this to you) – I who am interested in your survival (to reach true goal), am telling you about this greatest meaning till your wish for it is fulfilled. Not starting and ending my talk. I would not avoid telling you until you are steadfast in this.

If asking – If so, what is that rahasyam that you are going to tell us – then –

vaiya guru munnam vAi mozhindha – Unlike pUrvAchAryars who would advice in privacy based on their looking at the importance of meanings, piLLai lOkAchAryar due to his overflowing kindness, for the future generation to reach true goal, at that time he divined this as outlet of his experience, as said in ‘mozhipattOdum [thiruvAimozhi 8.10.5]’ (~ after immersing in Your auspicious qualities, and due to that, my love is overflowing as words of this thiruvAimozhi).

pillailokacharya-goshtipiLLai lOkAchAryar’s divine assembly

seyya kalai Am vachana bhUdaNaththin Azh poruLai – For those who are conducive, it is having sincerity of showing its glory, such one being a SAsthram, such one is SrI vachana bhUshNam – its deep/profound meanings;

kaRRuIn the presence of AchAryas who are immersed in the sath sampradhAyam, learning what they teach,

and because of that,

adhanukkAm nilaiyil nillum aRindhu – stay according to what is learned from it, knowing its respectability. You would achieve the high true goal.

Azh poruLaik kaRRu adhanukkAm nilaiyil nillum – is – Learning from AchAryan about ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450] (AchAryan’s love towards us is the protection), and understanding its respectability, and staying in the state that is suitable for achieving that.

It is said as ‘kettirukkaiyAy irukkum [SrI vachana bhUshaNam – 443]’ (vadakkuth thiruveedhip piLLai has learned from AchAryan nampiLLai about the core meaning of SrI vachana bhUshaNam that is ‘AchArya abhimAnamE uththArakam’ – have heard about this many times from vadakkuth thiruveedhip piLLai), and as ‘kEttiruppAr’, isn’t it?

By this, it is established that survival / reaching true goal, is being in the state said in the meanings of Sri vachana bhUshaNam.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 55

Published by:

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

Full Series

<< Previous (munnam kuravOr mozhindha)

pAsuram 55

Ar vachana bhUdaNaththin Azh poruL ellAm aRivAr
Ar adhu sonnEril anuttippAr – Ororuvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhu anRO adhu.                                                              55

Listen

Word by word meaning

uLLamE – Oh the mind!
aRivAr – those who know and keep
Azh poruL ellAm – all majestic distinguished meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram,
Ar – who are there?
anuttippAr – Those who put it in practice
nEril – in its steps (kramam)
adhu – that SrI vachana bhUshaNam
sol – says,
Ar – who are there?
Or oruvar – Those who understand its meaning and follow it in actions too, there may be one or two somewhere;
uNdAgil – if present
aththanai kAN – then that much only is there;
adhu – understanding its meanings and following it
aNdAdhadhu anRo – is not reachable,
ellArkkum – for everyone
isn’t it?

vyAkyAnam

In the previous pAsuram he (maNavALa mAmunigaL) divined about its greatness such that it got the divine name of vachana bhUshaNam. In this, he divines to his mind about those who understand about its meanings, and about those who follow that in actions mentioned in that grantham.

Ar vachana bhUshaNaththin Azh poruL ellAm aRivAr – Who would know all the deep meanings of SrI vachana bhUshaNam diving deep inside it? Even for those having any amount of big knowledge, trying on their own effort is hard for entering or going through it, isn’t it?

First, it is rare that one would know the difference between this and other granthams, and learn this. If on the one side they did do this, understanding its meanings would be rare.

Even if they understood with great difficulty a little bit of apparent meanings, those knowing its deeper meanings would be hard to find isn’t it?

Azh poruL – Like said in ‘malaigaLum mA maNiyum malar mEl mangaiyum sankamum thanguginRa alai kadal [periya thirumozhi 2.8.5]’ (Ocean having in it the mountains, best kauthubha gems, pirAtti (thAyAr), and conch), the place where gem is formed is such that it is the ocean that would be having small items like gems, pearls in it; only the experts would dive into it and fetch them; for others it would be hard to go even approach the sea-shore;

in the same way, this which is ‘vachana bhUshaNa vArirASi’,  is also having the deep meaning of ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’ (love/care of AchAryan towards the Sishya is the only means for us to attain the ultimate goal of eternal kainkaryam to bhagavAn).

This too can be known only if AchAryan would teach about it, as said in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (starting to advice you the deep meaning (that SrIman nArAyaNan is the supreme)); as said in ‘vAkya sangathirithyAdhi Srutham vinA mahathAmapyasakyAni [yathIndhra pravaNa prabhAvam page-129]’ (If sentences, union/congruence of them, meanings are not heard/learned, it would be difficult to explain even for learned ones), this is hard it is to learn.

Even there too (at SrIvaikuNtam), periya pirAttiAr, as said in ‘sezhunkadal amudhinil piRandha [periya thirumozhi 2.7.1]’ (incarnated during churning ocean for nectar), would be of use (for purushakAram).

Here too, in SrI vachana bhUshaNam, starting from ‘purushakAra vaibhavam’ till ‘AchAryAbhimAnam’, even though all the meanings told in the six prakaraNams (sections) are deep, they are secondary to the last prakaraNam (section) that talks about charamOpAyam (last means – servitude to AchAryan) , isn’t it?

That is why it is starting from ‘thirumAmagaL than seer aruL ERRamum’, and divines as end meaning – ‘manniya inbamum mAgathiyum guruvennu nilai peRum inporuL thannaiyum [Sri vachana bhUshaNam thaniyan – 16]’.

This part of the grantham is a central gem like a main stone on a priceless ornament.

In the vyAkyAnam for ‘AchAryAbhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’, jIyar divined ‘iththanaiyum aruLichcheygaiyaip paRRa adhishtikkaiyittuk koNdu vandhadhu. keezh adangalum mEl adangalum idhin nishtaiyai sthApikkiRadhu’ (~ It has been building up to divine this (deep) meaning here; earlier and later sections are presented for establishing this).

That is why this is the deep meaning.

In the same way he (aruLALap perumAL emperumAnAr) divined a pAsuram starting from ‘vEdhamoru nAngin uL podhindha meyp poruL’ (the true meaning present inside the four vEdhams), and ending with ‘theedhil saraNAgathy thandha than iRaivan thALE araN Agum ennum adhu [gyAna sAram – 31]’ (is ….. that the divine feet of AchAryan is our protection).

Or, starting from ‘pERu tharuvikkumavaL than perumai ‘ and divining as ‘nal guruvin vaNamiyOdellAm vachana bhUdaNamadhil thERida namakku aruL [SrI vachana bhUshaNam thaniyan] ’, out of the meanings said in six prakaraNams (sections), sentient needs to understand the most important meaning for reaching the goal, as he (maNavALa mAmunigaL) is saying that everything should be researched and understood.

It goes with the previous explanation of Azh poruL ellAm to say – when defining self it should be understood as a disciple with the mentioned qualities; when understanding about AchAryan, it should be understood as one who is a shadpadhan as shown in the six prakaraNams (sections). So, one should learn all the deep meanings.

Even though the meanings are felt by the greatness of just the words in this grantham, it is rare to see those who reach true goal by having true faith in this, compared to those who create improper meanings, and get surrounded by harm (anarththam), as said in ‘sarvArthAn viparIthamcha [srI bhagavath gIthA – 18.32]’ (understanding in opposite wrong ways about sidhdham and sAdhyam).

This goes with what is said in ‘AmARu aRivudaiyAr Avadhu aridhu anRE [periya thiruvanthAdhi – 37]’ (It is rare to become one having the true/required knowledge, isn’t it?). So, he (maNavALa mAmunigaL) is saying ‘aRivAr Ar’.

Now it is talking about rarity of those who follow it in action (after knowing its meanings).

Ar adhu sol nEril anuttippAr – When it is hard to find those who know it, does it not go without saying that is harder to find those who follow what was learned?

anuttAnam – is – staying in the state of what it teaches, as said in ‘kaRRu adhanukkAm nilaiyil nillum aRindhu [upadhEsa raththina mAlai – 56]’. That is, having the state of AchArya abhimAnam (loving/loved by AchAryan), as said in ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ got the state of madhurakavi AzhvAr (~ being subservient to AchAryan getting his love and loving him)). In this, all the meanings are present in short, isn’t it?

adhu sol nEril anuttippAr Ar – Instead of following the wrong understandings of its meanings, who are there that follow properly according to true meanings of it? It is hard to have those who would obediently follow the ways of vachana bhUshaNam, isn’t it?

Even if there are those who would learn and follow other sAsthrams, those who would follow according to this SAsthram (SrI vachana bhUshaNam) is rare, isn’t it?

He who divined it himself divined its way as ‘Unam aRa Achariththu irukkum nALenai ninaindhu’ that is, divining the ways to follow with unblemished actions according to the meanings of this parama rahasyam (~ greatest secret), and due to that always be thinking about AchAryan.

{vyAkyAthA (commentator) of this prabandham, piLLai lOkam jIyar divines}:

He who understands its deep meanings, and follows it in practice in the way it has said, is the one who got without fail, the grace of (piLLai) ulagAriyAn; having such greatness of knowing and following them, is our periya jIyar that is our maNavALa mAmunigaL only here, isn’t it?

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupororuvar – maNavALa mAmunigaL – thiruvayindhirapuram

Now, as a question to his (maNavALa mAmunigaL’s) divine mind, as: is it not possible to find more such people in this big world which is suitable for many such things, he answers:

Or oruvar uNdAgil aththanai kAN uLLamE – For knowing and following this, like a rare medicine, if there may be one or two mahAthmAs (greatest ones), then that would be it.

Or oruvar – prathivAdhi bhayankaram aNNan, and who learned along with him in pAta sAlai (traditional school) that is ‘senthamizh sEr’ pattar pirAn jIyar – his staunch disciple who knows nothing else, is azhagiya maNavALa jIyar, who is subservient to him, isn’t it? As said in ‘aNNanai eNNil maRRoruvarai eNNAdhu en aNiviralE’, aNNa who is SrIvaishNava dhAsar respected madhurakavi dhAsan aNNa – if a few like them are there, that is all there is.

As said in ‘sa mahAthmA sudhurlabha: [srI bhagavath gIthA – 7.19]’ (such great person is very rare), and ‘sudhurlabhA bhAgavathA hi lOkE‘ (It is hard to find bhAgavathas in the world anywhere), and ‘thathrApi dhurlabham manyE vaikuNtapriyadharsanam [bhAgavatham 11.2.26]’ (I think it is rare to see one who is fond of SrI vaikuNtam),

it is hard to find those that follow emperumAn, isn’t it.  Given that, it is much harder even, to find those who follow AchAryan, isn’t it?

For being subservient to emperumAn we can see a kingdom that was always saying ‘rAmA rAma’, as said in ‘rAmO rAmO rAma ithi [SrI rAmAyaNam – yudhdha kAndam – 131.37]’. But, for being subservient to AchAryan, there is just one that is bharathan’s brother SathrugnAzhvAn only, isn’t it?

As said in ‘uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE, avargaLaich chiriththiruppAr oruvar uNdiRE [SrI vachana bhUshaNam 408/9]’ (~ there are ten (AzhvArs) who would speak lovingly when emperumAn gives them His dharSan, and they would be angry/upset when that does not happen; whereas madhurakavi AzhvAr who is always getting the grace of his AchAryan (such are AchAryas) nammAzhvAr, would be laughing at those other AzhvArs; and there is only one such;) ,

and as said in ‘vaduga nambi, AzhvAnaiyum ANdAnaiyum iru kaRaiyar enbar [SrI vachana bhUshaNam – 411]’ (~ vaduga nambi who is focused only on emperumAnAr would call as trying to be in two places at once, about kUraththAzhvAn and mudhaliyANdAn who have devotion towards emperumAn also),

so in this way, as said in ‘guru bhakthOththamOththama’ [devotes of a guru are excellent of the excellent), having those with wealth of being excellent of the excellent as devotees of guru are one or two people only, isn’t it?

uNdAgil – Implies that getting one or few is rare. If what cannot be found is found, that is all it would be.

uLLamE – Oh mind which is decorated with (the ornament that is) SrI vachana bhUshaNam! You are the one who understands the deep meanings in it, and follows it in action based on what it says, isn’t it? (as commentary given by piLLai lOkam jIyar)

If asking – Why? Would it not happen except for one or few?

Then –

ellArkkum aNdAdhadhu anRo adhu – If there are SrI vaishNavas, it is being hard to learn its majestic meanings by one’s own knowledge and the practicing of what it says is being hard to do in action as well. aNdAdhadhu -> not containable; because of that also it is hard to do (aSaktham). For anyone it is rare to follow as said, isn’t it.

adhu – shows that it is hard to get to its deeper meanings, and inability to follow its instructions.

It is said, ‘lOkAchAryakruthE lO(ha)kahithE vachanabhUshaNE | thathvArthadharsinO lOkE thannishtAscha sudhurlabhA: || jagadhAchAryarachithE SrImadhvachanabhUshaNE | thathvagyAnancha thannishtAm dhEhi nAtha! yathIndhra mE [SrI vachana bhUshaNam thaniyan](Those who are dedicated to the principles of vachana bhUshaNam of (piLLai) lOkAchAryar are rare in the world. Oh yathIndhrA! You please grant me the knowledge of truth (thathva gyAnam), and ability to follow it in action (anushtAnam), as given in vachana bhUshaNam divined by (piLLai) lOkAchAryar).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

upadhESa raththina mAlai – 54

Published by:

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

Full Series

<< Previous (anna pugazh mudumbai)

pAsuram 54

munnam kuravOr mozhindha vachanangaL
thannai migak koNdu kaRROr thammuyirkku – minnaNiyAch
chErach chamaiththavarE seer vachana bhUdaNamen(num)
pEr ikkalaikku ittAr pin.                                                                         54

Listen

Word by word meaning

vachanangaL thannai – Those words
mozhindha – divined (by)
kuravOr – preceptors (pUrvAchAryas)
munnam – earlier,
koNdu – (piLLai lOkAchAryar) combined (those words)
miga – in special ways,
min – as a bright
aNiya – ornament
samaiththu – made
chEra – together
uyirkku – for AthmA of
kaRROr tham – those who learned and understood;
avarE – that piLLai lOkAchAryar himself
pin – later
ittAr – gave
pEr – a divine name
ikkalaikku – for this mahA sAsthram
en – as
seer – great
vachana bhUdaNam – SrI vachana bhUshaNam.

vyAkyAnam

He (maNavALa mAmunigaL) is divining how he (piLLai lOkAchAryar) named it himself who authored such distinguished rahasya prabandham – starting this prabandham with ‘munnam kuravOr’.

That is, previously those earlier to piLLai lOkAchAryar, the pUrvAchAryas who are our heads, had divined the dhivya sUkthis as advise for all the AthmAs – according to his accepted faith in them that he published his rahasya grantham and spread their words.

mozhindha vachanangaL – their divine words for everyone to know; (explanation for this being plural) – as they are many such persons (whom we have faith in), their divine words are also many in number.

vachanangaL thannai migak koNdu – As said in ‘dharmagyasamaya: pramANam | vEdhAscha [Apasthamba Suthram 1.1.1,2,3]’ (main reference (pramANam) is of the way of those who know dharma; vEdham is also a reference), even though there are other references, since those preceptors are fully involved in them, their dhivya sUkthis being the best manthras is what he (piLLai lOkAchAryar) took as main reference, and authored this grantham filled with their divine words.

Like how those constructing an ornament would first collect all the gems and then construct it, he too is constructing vachana bhUshaNam as he collected preceptors’ divine words that are full of meanings.

As said in ‘suvyAhruthAni mahathAm sukruthAni thathasthatha: | sanchinvan dhIra AsItha silAhAree silam yathA [bhAratham udhyOka parvam – 34.31]’ (~ he is like one who collects all good deeds said by noble elders) .

If asked, in this way for whom is he doing this using their words –

kaRROr tham uyirkku – to give honours to the learned. That is, in the presence of AchAryas who aim for our wellness, for the nature of those who learned everything that is to be learned from those AchAryas; it is to be said ‘nin thiruvettezhuththum kaRRu [periya thirumozhi – 8.10.3]’ (learned from understanding the meaning of thiruvashtAksharam (manthram of eight words), and ‘aRiyak kaRRu vallAr [thiruvAimozhi – 5.5.11]’ (those who learned with understanding of meanings).

min aNiyAAs an ornament that is having light that can brighten the true nature of such learned people.

uyirkku min aNiyA – Among those who make ornaments for the transient body, he made this ornament for the AthmA, isn’t it?

uyirukku min aNiyA – It is like a kausthubha for a kausthubha (celebrated jewel). It is being ‘vaikuNta priya kaNta bhUshaNa [SrI vachana bhUshaNam thaniyan].

min aNiyA chEra samaiththavarE – making it come together as a glittering jewel; making it come together to match the true nature of AthmA.

He who formed together with the sayings of the earlier AchAryas, is the one (who named that grantham).

samaikka is to mean – to make. That is how their clan’s words are, like in ‘Aranjamaikka’.

samaiththavarE seer vachana bhUdaNam ennum pEr ikkalaikku ittAr pin – That is, like how one who puts together an ornament would name it, he who authored the collection of their words as an ornament of words, that piLLai lOkAchAryar himself gave a best name to his prabandham, as SrI vachana bhUshaNam.

pin – After putting together the prabandham. After divining those rahasyams.

avarE pEr ittArLike said in ‘pithA purthrasya nAmakuryAth (Father should give name to his son), like how his father gave the best name for him, he who is like a mother who gave birth to this grantham too gave a very special name to it. Through this prabandham only his dynasty of knowledge is progressing without any break.

pillailokacharyar-nayanarTwo best names – piLLai lOkAchAryar, his brother azhagiya maNavALap perumAL nAyanAr

vachana bhUdaNam enn(um) pEr – jIyar himself divined his divining in the beginning of the vyAkyAnam for SrI vachana bhUshaNam as – ‘like how an ornament made of gems is called ornament of gems (rathna bhUshaNam), this being full of words of AchAryas and gives enlightenment to those who use it, this got the divine name of vachana bhUshaNam’.

vachana bhUdanam en(num) pEr ikkalaikku ittAr pin – For this splendid SAsthram, he gave a name that is splendid. Like how when an expert (mukam aRindhavan) puts together a pearl necklace, those who know its greatness would rejoice saying ‘wow the way this is looking!’, this rahasya prabandham is also attractive to his mind since it is having formation of divine words, as said in ‘vAngmaNisara graivEyabhUshAthmakam’ (being an ornament for the neck, made of words and gems).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

 

upadhESa raththina mAlai – 53

Published by:

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

Full Series

<< Previous (pinnai vadakkuth thiruveedhip piLLai)

pAsuram 53

anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum – unnil
thigazh vachana bhUdaNaththin seermai onRukkillai
pugazhalla ivvArththai mey ippOdhu.                                               53

Listen

Word by word meaning

pugazh – Having greatness
anna – of such nature,
mudumbai – the chief of the city called mudumbai
aNNal – the most auspicious swami
ulagAsiriyan(piLLai) lOkAchAryar, (he)
seydha – divined, (out of his)
ini – sweet
aruLAl – grace, (many)
kalai – granthams / SAsthrams;
yAvaiyilum – among all of them,
unnil – if thought through,
seermai – the greatness of
thigazh – the shining
vachanabhUdanaththin – SrI vachana bhUshaNa mahA SAsthram
illai – is not present at all
onRukku – in other SAsthrams;
ippOdhu – now
ivvArththai – this statement that I say
pugazh alla – is not a flattery
mey – but it is sathyam (the truth) only.

vyAkyAnam

In the beginning of this prabandham, he (maNavALa mAmunigaL) had divined about ‘thAzhvAdhumil kuravar [upadhESa raththinamAlai – 3]’, and ‘avargaL uraiththavaigaL [upadhESa raththinamAlai – 3]’, and divined as explanation of that in the pAsuram ‘avargaL seydha viyAkkiyaigaL uLLadhellAm [upadhESa raththinamAlai – 34];

the remaining is talking about piLLai lOkAchAryar’s greatness, and the greatness of what he divined – that is, as said in ‘vakuLa bhUshaNa SAsthra sAram’, and ‘SAngAkhila dhravida samskritha rUpa vEdha sArArtha sangraham [SrIvachana bhUshanam thaniyan]’ (summary of meaning of essence of thamizh and samskritha vEdhams), SrIvachana bhUshaNam reflects the meanings of thiruvAimozhi and other aruLichcheyal (dhivya prabandhams), and it includes the meanings of these aruLichcheyal, and is divined by him (piLLai lOkAchAryar) who is of greatness of being an incarnation of emperumAn and so gives the idea that these are the opinions of emperumAn himself, is giving the meaning of dhvayam in the order of its words, is having the culmination as charama parva nishtai (subservience to AchAryan) so having that as its head, and because of that it is being incomparable;

so as he (maNavALa mAmunigaL) sets out to divine in many ways about the greatness of the aforementioned, in this pAsuram, he divines that – in this way who is known popularly in this world as (piLLai) lOkAchAryar, for the world to reach true goal, out of his kindness divined many rahasya prabandhams, out of which SrIvachana bhUshaNam is of greatness, with this pAsuram as ‘anna pugazh mudumbai aNNal ulagAsiriyan’.

As said in ‘thasya nAma mahadhyasa: [thaiththirIyam ambasya praSNam]’ (name of that is grand greatness), he who is having countless honour based on his divine name, being chief of the city named mudumbi, as said in ‘mudumbai iRaivan [SrIvachana bhUshaNam thaniyan]’, – is (piLLai) lOkAchAryar.

Or, can say as ‘mudumbai ulagAsiriyanAna aNNal’ (lOkAchAryar of mudumbai who is the most auspicious/generous person); mudumbai – name of his clan. Like saying ‘eeyuNNi mAdhavar [upadhEsa raththina mAlai – 48]’ in earlier pAsuram, saying him as mudumbai ulagAsiriyan here. Anything related to a noble person also would be of great value isn’t it?

ulagAsiriyan innaruLAl seydha kalai yAvaiyilum – It is by his grace without any reason as means, and without anyone requesting, that he divined all the (rahasya) prabandhams, isn’t it? It is due to him being ‘aNNal’ (most auspicious/generous person), that he was authoring these due to his sweet kindness, isn’t it?

piLLai_lOkAchAryarpiLLai lOkAchAryar

Since they (what he authored) are many, the pAsuram says yAvaiyilum.

unnil – if researched well and proved,

yAvaiyilumamong the eighteen rahasya prabandhams that he divined, not one of them is –

thigazh vachana bhUdanaththin seermai onRukku illai – of equal greatness compared to the most radiant SrIvachana bhUshaNam.

Though there are many of them, would there be any one of them that can equal the greatness of this which is complete in its message/meanings?

That is, more than the words of sages regarding jeeva/paramAthma SAsthrams, more than the aruLichcheyal (dhivya prabandhams) of AzhvArs who got unblemished knowledge (mayarvaRa mathinalam [thiruvAimozhi 1.1.1]), even more than the commentaries of aruLichcheyal by AchAryas who got the grace of AzhvArs, above the divine rahasya prabandhams that are like manthras which he (piLLai lOkAchAryar) authored by the grace of AchAryas

having significance of wonderful meanings compared to those others, and as said in ‘ithihAsa SrEshta [SrIvachana bhUshaNam – 5]’ etc., (talks about significance of SrI rAmAyaNam and mahA bhAratham), it shines light on meanings of such earlier ones and also related ones; it is having that greatness, so it is apt to say that SrI vachana bhUshaNam is being significant compared to others. Isn’t that why he divined it unparalleled?

Compared to Acharyas‘ dhivya sUkthis, his prabandhams are significant – because we are having to understand the meanings of those using his prabandhams only.

pugazhala ivvArththai – Like said in ‘pugazhvillai [thiruvAimozhi 8.4.9]’ (not a sugary praise (but true that everything is under your control)), praising this prabandham (SrI vachana bhUshaNam) is not just words of praise;

mey ippOdhu – Now these words that are showing proved about the greatness of the matter of this prabandham, are the truth only.

Since he is ‘poy ilAdha maNavALa mAmuni [maNavALa mAmunigaL vAzhi thirunAmam]’ (~ not having falsities), he is divining with oath that this is the truth as mey ippOdhu’, as part of his faith in these words.

vachana bhUdanaththin seermai onRukkillai – (none are having the greatness of SrI vachana bhUshaNam) – this is ‘mey’ (true) – Like saying ‘sathyam sathyam’ [vEdha vyAsa’s declaration] (It is truth and truth only that there is no scripture greater than the vEdhas and no god superior to kESavan (emperumAn))).

So it is shown that he (piLLai lOkAchAryar) authored many granthams, and that among them SrI vachana bhUshaNam is of unparalleled greatness.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://Srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org