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upadhESa raththina mAlai – 59

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

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pAsuram 59

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

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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

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upadhESa raththina mAlai – 58

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

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pAsuram 58

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

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Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

in the same way,

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

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

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

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

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

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

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

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

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

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

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

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

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

thirunarayanapuraththu_ay_jananyacharyarthirunAyAryanapuraththu Ay jananyAchAryar

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

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

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

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 57

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pAsuram 57

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

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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

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upadhESa raththina mAlai – 56

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pAsuram 56

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

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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

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upadhESa raththina mAlai – 55

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

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pAsuram 55

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

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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

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upadhESa raththina mAlai – 53

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

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pAsuram 53

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

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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

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