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upadhESa raththina mAlai – 46

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

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pAsuram 46

periyavAchchAn piLLai pinbuLLavaikkum
theriya viyakkiyaigaL seyvAL – ariya
aruLichcheyal poruLai Ariyargatku ippOdhu
aruLichcheyalAyththu aRindhu.                                           46

Word by word meaning

periyavAchchAn piLLai seyvAl – Since periyavAchchAn piLLai authored
viyAkkiyaigaL – vyAkyAnams (commentary explanation of meanings)
pinbuLLavaikkum – for other three thousand (of the dhivya prabandhams)
theriya – for everyone to know,
ippodhu – at the current time
Ariyargatku – AchAryas later to him
aruLichcheyal Ayththu – are able to explain/divine
ariya – the difficult
poruLai – special great meanings (arththa viSEshangaL) of
aruLichcheyal –
aruLichcheyal (dhivya prabandhams) of AzhvArs

vyAkyAnam

Starting with (the pAsuram of ) ‘piLLAn nanjeeyar [upadhEsa raththina mAlai – 39]’, as he (maNavALa mAmunigaL) wanted to, he showed about those who authored vyAkyAnams for dhrAvida (thamizh) vEdham that is thiruvAimozhi, and about the count lengths of those vyAkyAnams; and now regarding the other prabandhams that are related parts of thiruvAimozhi, he is divining who all authored them, and that periyavAchchAn piLLai divined vyAkyAnams for all of them.

periyavAchchAn piLLai – Since there are his divine son nayanArAchchAn piLLai and nAlUrAchchAn piLLai, here he is specifically mentioning periyavAchchAn piLLai.

periyavachan-pillaiperiyavAchchAn piLLai

pinbuLLavaikkum theriya – Other than thiruvAimozhi which is ‘satakOpa vAngmayam [thiruvAimozhi thaniyan]’ (filled with nammAzhwAr‘s divine words); that is starting from thiruppallANdu through siriya/periya thirumadal, the twenty three dhivya prabandhams; for them –

theriya vyAkkiyaigaL seyvAl – As he considers only the growth of others as his being, since he authored the vyAkyAnam for understanding clearly –

ariya aruLichcheyal poruLai – As said in ‘ariya innisai [periya thirumozhi 1.2.10]’ (hard to sing), and in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (shall start saying about the deep meanings), this is how the difficulty/greatness of meanings of dhivya prabandhams is.

As said in ‘senchol kavi [thiruvAimozhi 10.7.1]’ (poem that is of beautiful words), and ‘sevikkiniya senchol [thiruvAimozhi 10.6.11]’ (beautiful words that are sweet to the ears), and ‘sencholAl eduththa dheiva nanmAlai [periya thirumozhi 1.1.10]’ (divined a divine garland using beautiful words), and ‘senthamizh [periya thirumozhi 2.8.2]’ (beautiful thamizh (pAsurams)), starting from the time of hearing it, they are of unbounded sweetness, due to being thamizh language they are being very soft ones, and are very easy;

still, it is difficult to determine the meanings, isn’t it?

Having such difficulties and greatness (arumai perumai), the meanings of aruLichcheyal (dhivya prabandhams), Ariyargatku ippOdhu’ – for the AchAryas after (periya)AchchAn piLLai , or, ippOdhu – also – after he divined the vyAkyAnams, or, for those living at the same time as him, since he divined (earlier) at that time, it is being possible for latter ones to divine/explain them.

As said in ‘ariyadhu eLidhAgum [iraNdAm thiruvanthAdhi – 22]’ (what is difficult would become easy), due to the grace of periyavAchchAn piLLai, ‘aruLichcheyaLAyththu aRindhu’ – that is, by his extraordinary vyAkyAnams, for meanings that are very hard to know, it is now possible for others to understand, enjoy it themselves, and divine as advice to others.

Compared to other AchAryas, isn’t this the distinguishing greatness of him (periyavAchchAn piLLai)?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 43

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

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pAsuram 43

nampiLLAi thammudaiya nal aruLAl Eviyidap
pin periyavAchchAn piLLai adhanAl – inbA
varu paththi mARan maRaip poruLaich chonnadhu
irupaththu nAlAyiram.                                                                       43

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Word by word meaning

nampiLLai
thammudaiya – by his
nal aruLAl – good grace
Eviyida – commanded,
pin – after that
adhanal – due to that precept
periyavAchchAn piLLai
chonnadhu – divined
mARan maRaip poruLai – meanings of thiruvAimozhi (that came due to)
paththi – devotion (that came due to)
inbA – delightful
varu – bhagavath katAksham (to nammAzhvAr);
irupaththu nAlAyiram – (vykyAnam for it is) – irupaththu nAlAyirappadi (24,000).

vyAkyAnam

He (maNavALa mAmunigaL) is divining that, after that, based on nampiLLai’s order, periyavAchchAn piLLai divined a vyAkyAnam that is three times bigger than the one said in previous pAsuram (onbadhinAyirappadi vyAkyAnam of nanjeeyar).

nampiLLai thammudaiya nal aruLAl Eviyida – Being one who enriches the sampradhAyam, who is glorified as as ‘kAruNyapUrNam kalivairidhAsam [nampiLLai thaniyan]’ (being full of kindness, having the name of thirukkalikanRi dhAsar dhAsyam nAmam nampiLLai), being a krupAmAthra prasannAchAryar (teaches purely based on looking at the pitiable state of those sentient who are interested in learning and following), that is nampiLLai,

being interested only in being beneficial to others, with his grace as said in ‘koLvadhilaiyAgiya kuLirndha aruL thAn [SrI vachana bhUshaNam thaniyan]’, asked him to do a vyAkyAnam for thiruvAimozhi; as per that, based on the precept that is only due to grace, (periyavAchchAn piLLai) thought of it as ‘kriyathAm ithi [SrI rAmAyaNam AraNya kAndam – 15.7]’ (it shall be built), and as ‘kUvip paNi koLLAy [thiruvAimozhi 8.5.7]’ (call me in front of you and divine your acceptance of my servitude),

periyavachan-pillaiperiyavAchchAn piLLAi

pin periyavAchchAn piLLAi – after such a command, as said in ‘paraVanasmi [SrI rAmAyaNam AraNya kANdam 15.7](adiyen dhAsa bhUthan), being a servant of that one,

adhanAl – based on the command of the AchAryan – by this it distinguishes him from naduvil thiruveedhip piLLai bhattar, and vadakkuth thiruveedhip piLLai who wrote vyAkyAams on their own accord (after listening to kAlakshEpams of nampiLLai).

adhanAl inbA varu paththi mARan maRaip poruLai – If what is desired to be done very much is decreed to be done, then one would rush for it. For thiruvAimozhi too which is ‘pAlOdu amudhanna Ayiram [thiruvAimozhi 8.6.11]’ (being most enjoyable like the mix of milk and nectar/food), such a decree was made for doing vyAkyAnam. That is why he authored vyAkyAnam for thiruvAimozhi that was created by the devotion instigated by emperumAn (that is, inbA varu paththi mARan maRaip poruLaich chonnadhu).

inbA varu paththi – The matter (emperumAn) to think about is sweet, as can be said as ‘susukham [srI bhagavath gIthA 9.2]’ (pleasant/sweet to follow in action), the devotion (bhakthi) is being of unlimited happiness, AzhvAr who is apt (prApthar) and respected/confidential (Apthar), by the force of overflowing devotion like a flooding river, divined thiruvAimozhi which is thamizh vEdham, and periyavAchchAn piLLai divined its meanings as a vyAkyAnam for it.

irupaththu nAlAyiram – is the meanings of thiruvAimozhi of paththi (devotion) mARan.

Like saying ‘kAdhal kurugUrch chatakOpan [thiruvAimozhi 2.1.11]’ (having uncontrollable love that is nammAzhvAr of AzhvAr thirunagari), since this came due to ‘inbA varu paththi’ (grace through which the devotion came), it incarnated as ‘bhakthAmrutham [thiruvAimozhi thaniyan]’ (as nectar for devotees). In this way, the unbounded sweetness that is the meanings of mARan‘s thiruvAimozhi, is of twenty four thousand.

As said in ‘chathurvimsathsahasrANi SlOkAnAm ukthavAn rushi: [SrI rAmAyaNam bAla kANdam – 4.2]’ (rushi divined it having twenty four thousand slOkas), the count of one that is best of ithihAsams, that is, SrI rAmAyaNam, is how periyavAchchAn piLLai divined his vyAkyAnam.

inbA varu paththi mARan maRaip poruLai – As said in ‘irAmAyaNam ennum paththi veLLAm [rAmAnusa nURRanthAdhi – 37]’ (~ flood of devotion that is rAmAyaNam), is how this (thiruvAimozhi) is also of flood of devotion. So its vyAkyAnam is also formed in the same way (of count).

‘SrI rAmAyaNam enRum thiruvAimozhi enRum iraNdu mahA prabandhangaL uNdu’ (there are two great prabandhams named SrI rAmAyaNam and thiruvAimozhi) – is how these two are said as equivalent isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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