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pAsuram 37
OrAN vazhiyAy upadhEsiththAr munnOr
ErAr ethirAsar innaruLAl – pArulagil
Asai udaiyOrkkellAm AriyargAL kURum enRu
pEsi varambu aRuththAr pin 37
pAsuram 37
Word by word meaning
munnOr – pUrvAcharyas (preceptors)
upadhEsiththAr – were teaching
OrAN vazhiyAy – in one purusha kramam (one to one / one after one).
pin – Later,
Er Ar – fully beautiful
ethirAsar – emperumAnAr
in aruLAl – by his kind grace,
enRu pEsi – precepted (niyamanam) that
Asai udaiyOrkkellAm – for all those who are interested in this,
pArulagil – in the earth,
AriyargAL – oh AchAryas!
kURum enRu – you teach them
aRuththAr – (and so) divined the removal of
varambu – boundary of teaching.
vyAkyAnam
Now, he (maNavALa mAmunigaL) is divining about how the meaning of prapaththi was nurtured by the preceptors as a series starting from SrIman nAthamunigAL, and how emperumAnAr by his infinite grace divined and removed such boundary, and divined the way and carried it out; starting with ‘OrAN vazhiyAy upadhEsiththAr’.
Not having any difference between the meanings of prapaththi and of thiruvAimozhi, it is talking about – for growing thiruvAimozhi, to begin with he (emperumAnAr) divined the meaning of prapaththi first.
It was divined as ‘dhvayArththam dhIrga SaraNAgathi enRadhu sArasangrahaththilE [AchArya hrudhayam – 210]’, wasn’t it?
One who teaches dhvayam and thiruvAimozhi is the one who would be complete in being an AchAryan, is what they divined about this.
As said in ‘samanthrarAja dhvayamAhayasmai [nAthamunigaL thaniyan as recited by the lineage of araiyar]’ (who was taught thirumanthram dhvayam.. (by nammAzhvAr)), it is only after divining dhvayam that nammAzhvAr divined thiruvAimozhi and other prabandhams to periya mudhaliyAr (SrIman nAthamunigaL).
In the same way, emperumAnAr divines by nurturing dhvayam and thiruvAimozhi, isn’t it? So he first grew dhvayam first. Only after becoming experts in dhvayam would one start enriching on thiruvAimozhi, isn’t it?
OrAN vazhiyAy – Teaching only one or few eminent souls is how earlier AchAryas were carrying out this.
munnOr – they are the ones before emperumAnAr, that is, those starting from ‘aruL peRRa [upadhESa raththinamAlai – 36]’ nAthamunigaL. They considered the dignity of meanings and so were teaching in secrecy and protected it. nambi (thirukkOttiyUr nambi) too got promise from emperumAnAr before divining its meaning to him.
eR Ar ethirAsar innaruLAl – unlike that, emperumAnAr who is the lord of yathis, instead of focusing on the greatness of the meanings, saw the deterioration of these people, and based on only having loving kindness, did he propagate it.
eR Ar ethirAsar – That is, as said in ‘rUpamEvAsyai thanmahimAnam vyAchashtE [yajur vEdham]’ (he said about the greatness of its beauty/form), and can be said as ‘Er Arum seyya vadivu [Arththi prabandham – 30]’ ((emperumAnAr of) complete beauty and elegant form), – by complete shining grace of his divine auspicious body he is of attraction to everyone, he could not tolerate as he saw the poor state of samsAris, and due to his causeless mercy only did he advise in this way.
emperumAnAr corrected and protected the world with his quality of mesmerizing physical appearance and his quality of soul (Athma guNam).
emperumAnAr as divining from thirukkOshtiyUr
If asked who are the eligible –
pAr ulagil Asai udaiyOrkkellAm – for those living in this world who have got even little interest.
Asai udaiyOr – Like saying ‘nidhi udaiyOr’, it is to be said as ‘paththudai adiyavakku [thiruvAimozhi 1.3.1]’ (to the adiyArs who have the devotion).
In this world those who are interested in this, is rare indeed.
So without looking at the superiority or inferiority based on their birth, living, and knowledge (janma, vruththa, gyAnam), and looking only at the indication of interest by being amicable (to the teachings), you tell them the greatest meanings that I have told you;
Since he (emperumAnAr) is devoted to the divine feet of the one (nammAzhvAr) who said, ‘maRRu onRillai surungach chonnOm mAnilaththu evvuyirkkum [thiruvAimozhi 9.1.7]’ (there is no upAyAntharam (other means), will say it short to everyone in this wide world), he (emperumAnAr) divined: ‘pAr ulagil Asai udaiyOrkkellAm’.
AriyargAL – As said in ‘kAryam karuNamAryENa [SrI rAmAyaNam yudhdha kANdam – 116.49]’ (for the one having good virtues, it is apt to be kind), you also just by kindness do the teaching (he said). He is removing the boundaries by speaking based on his sweet kindness, isn’t it? In the same way he is divining them also to teach.
AriyargAL – He was addressing those who were present with him at that time in front of theRkAzhvAn, saying that – like me you also use the little interest shown, and teach all such people – saying so he removes the hurdles.
Or,
AriyargAL – is also referring to those he established as the set of AchAryas that include kUraththAzhvAn and such 74 noble ones.
By this it gives the meaning that those who have learned from a very valued AchAryan (peru madhippan) themselves shall teach, and those who have the interest (sradhdhai) shall learn from them.
AriyargAL kURum enRu pEsi varambu aRuththAr pin – Previous AchAryas, as said in ‘idham thE nAthapaskAya [srI bhagavath gIthA – 18.67]’ (what I have said, secretly), told their disciples not to teach everyone but just be involved in it themselves, and so had kept it in secrecy. Afterwards, since he (emperumAnAr) is ever interested in betterment of others, told by mouth that you spread it by your teachings.
munnOr varambu aRuththAr pin – Like that time when perumAL (SrI rAman) stopped and destroyed the boundary put by the mudhalis (mAhArAjar and his groups) (by accepting vibhIshaNan?), here too he (emperumAnAr) crossed the boundaries put in by them (earlier AchAryas). Isn’t he who established the boundary (sampradhAyam/visishtAdhvaitham?) did like this?
As said in ‘rAmAnujasya karuNAvaruNAlayasya [rAmAnuja prapaththi]’ (to rAmAnujar who is full of mercy), such sea of mercy breaking the boundary of shores.
{ What follows from here till end of this vyAkyAnam is connected together with a very interesting play of words. and is thought provoking too }
That is, like the kings who change the narrow one-man lane into a broad road, emperumAnAr also changed the path of ‘Or AN vazhi’ one-by-one way, by his sweet grace, into a broad path by asking to teach to all those that are amicable, thus removing the barriers.
It is said ‘SrImAn rAjapadhamcha kAradhayayA rAmAnujAryOmuni: ’ (due to his kindness rAmAmunja muni performed kingly presidency).
As he performed like said in ‘rAmAmunja peru vazhi vetti’.
Isn’t he ‘vishNu lOka maNi maNdapa mArga dhAyi [dhAtI panchakam – 5]’ (gifts the path to vishNu lokam’s maNi maNdapam (SrI vaikuNtam))?
– – – – – – – – – –
Translation: raghurAm SrInivAsa dhAsan
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