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pAsuram 74 – divined by erumbiappA (disciple of maNavALa mAmunigaL)
mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm senkamalap pOdhukaLai – unnich
chiraththAlE theeNdil amAnavanum nammaik
karaththAlE theeNdal kadan. 74
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Word by word meaning
uyirgAL – Oh chEthanas (sentients)
man – well established
ingE – in this world!
unni – (If we) think about
pon – the beautiful
adiyAm – divine feet of
maNavALa mAmunivan – SrI maNavALa mAmunigaL
senkamalap pOdhugaLai – (that are like) beautiful reddish lotus flowers
theeNdin – and if got it touched
chiraththAlE – by our head, then,
amAnavanum – amAnava purushA (at the entry of SrIvaikuNtam)
theeNdal – touching
nammai – us
karaththAlE – by his SrI hastham (divine hands)
kadan – would be his duty {adiyEn have heard that this also means that amAnavan touching us is not necessary since we would be happy here itself due to maNavALa mAmunigaL‘s divine feet touching our head here}.
Short explanation (Given by Dr. M. varadharAjan swami in his book of thamizh translation of original vyAkyAnam of upadhESa raththina mAlai).
In his uththara dhinacharyA, eRumbi appA describes the divine feet of maNavALa mAmunigaL, as ‘unmeelath padhma garbha … pAchayugmam… dhayALu: [uththara dhinacharyA – 6]. What it says is as follows.
A flower that is in the process of blossoming – the brightness of its inside that is of reddish hue – the bottom part of his divine feet is of such nature; top part of his feet is whitish like that of gathered milk; it is with beautiful nails, that are whitish like that of full moon days’ moon. The tip part of such nails are having a slight bend; the feet are very soft; they are aprAkrutham (not made of worldly matter, but divine matter); since he is incarnation of Adhi SEshan, it is aprAkrutham. It is the very best;
Such divine feet should be kept in his head – so pleads his disciple erumbi appA.
namperumAL creating the most distinguished thaniyan for his AchAryan maNavALa mAmunigaL
amAnavan – One having four arms, holding conch and disc in his hands, in the virajA river before the entry to SrI vaikuNtam (where he gives his hands to help us out of the virajA river to enter the inner area of SrI vaikuNtam). This is explained in rahasya grantham of archirAdhi (page – 98). It is said as ‘amAnava: – thath purushau amAnava: sa ainAn bramhA gamayathi [chAndogya upanishath – 5.10.2]’. For this, as said in ‘asamsAree vaingutha: purusha:’, ranga rAmAnuja muni has done vyAkyanam for this as one who is not a samsAri.
{The following thought suddenly occurred to adiyEn one day while reciting upadhESa raththina mAlai in a temple. Kindly correct adiyEn’s mistakes in this. This is followed by its translation in English.
மணவாள மாமுனியும் எழுபத்து நாலு சிம்ஹாஸநாதிபதிகளான கணனைக்கிணங்க அவ்வளவு பாட்டுக்கள் இப்பிரபந்தத்துக்கிட வேணும் என்று திருவுள்ளமாய், அப்போது அவர் சிஷ்யர் எறும்பியிலப்பா தன் ஆசார்யன் விஷயமாக ஒரு பாட்டு இதில் கடைசியில் சேர்க்கப் பிரேரிதராய் நெடுங்காலும் அதற்கு ஹேதுவென் என்று பார்த்து, நம்பெருமாள் திருமுன்பே விண்ணப்பிக்க, அவரும் அர்ச்சக முகேன மணவாள மாமுனிகளுக்கு ஆக்ஞையிட, பின் எறும்பியிலப்பாவும் பரம பிரீதியோடே இப்பாட்டை இட்டருளினார், என்பது பிரஸித்தமிறே.
இத்தால் நமக்கு உண்டான விசேஷம் ஒன்றுண்டு. “இந்த உபதேச ரத்தின மாலை தன்னை” வியாக்யானத்தில், இத்தை ஒரு மாலையாக, “ஆழ்வார்கள் பதின்மர் ஒரு கையாகவும், ஆண்டாள், மதுரகவியாழ்வார், யதிராசராமிவர்கள் நடுநாயகமாகவும், ‘நாதமுனி முதலாம் நம் தேசிகர்’ என்று தமக்கு முன்புண்டான ஆசார்யர்கள் ஒரு கையாகவும், இப்படி எல்லாரையும் சேர்த்துப் பிடித்து, ஒரு மாலையாம்படியிறே செய்தருளிற்று” என்று பிள்ளை லோகம் ஜீயர் வியாக்கியானமிட்டருளினார்.
ஆசார்ய ரத்ன ஹாரத்தில் கடைசியாய் மணவாள மாமுனிகள் விளங்குவது போலே, இப்படிப்பட்ட இந்த மாலையிலும் விலக்ஷணமாக, கடைசியாய் மணவாள மாமுனிகள் சேர்க்கப் பட்டாரிறே.
அங்கே இவரை ஸ்ரீ சைலேச தயா பாத்ர தனியன் மூலமாய்ச் சேர்த்த நம்பெருமாள், இங்கும் அர்ச்சக முகேன இவரைச் சேர்த்தருளினார்.
வட மொழி மூலமாய் அத்தை அங்கே சேர்த்தவர், இங்கே தன் ஆசார்யன் உகந்த அழகிய தமிழ் மூலமாய்ச் சேர்த்தார்.
இவரைப்போலே அவரும் ‘ஓரொருவர்’ இறே.
Translation:
maNavALa mAmunigaL thought in his divine mind to write this prabandham in 74 pAsurams, to match the number of seventy four simhAsanAdhipathis established by emperumAnAr. His disciple erumbi appA wished to add a pAsuram to this in praise of his AchAryan. After thinking about a way for this for a very long time, he went in front of namperumAL and pleaded to Him about this. He too through the archakar told maNavALa mAmunigAL to grant this wish; then eRumbi appA happily added this last pAsuram in to this prabandham – this is very well known.
There is a wonderful matter for us regarding this. In the vyAkyAnam by piLLai lOkam jeeyar for the previous pAsuram of ‘indha upadhEsa raththina mAlai thannai’, it is said as:
“That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and ethirAjar in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.”
Now, like how in the garland of AchArya rathna hAram maNavALa mAmunigaL is set as the last one, here too in this garland maNavALa mAmunigaL is added last in the most distinguished way.
namperumAL who added maNavALa mAmunigaL there, has, through the archakar, has added him here as well.
He added him there through the samskrutha thaniyan of ‘SrISailESa dhayA pAthram’ and here He has added his AchAryan through the thamizh language that his AchAryan (maNavALa mAmunigAL) is fond of.
Like his AchAryan, He too is ‘Or oruvar’.
Concluding comments
adiyEn got this wonderful opportunity to live in the world of upadhESa raththina mAlai for the past few weeks while trying to translate into English.
There may be several mistakes in the translation, which adiyEn would be happy to correct those if pointed out.
Dr. M. Varadharajan swami’s thamizh translation of original vyAkyAnam by piLLai lOkam jeeyar, was of unlimited help as he made it very easy for adiyEn to quote the sources of references, and to understand the meanings of many samskrutha phrases present in the original vyAkyAnam. Without that, it would have taken adiyen much more time to complete this translation. pallANdu to Dr. M. Varadharajan swami.
Thanks so much to Sri. Sarathy Thothathri swami for reviewing each and every day, correct the structure, spellings, and meanings as appropriate and publishing on time every day. Without his involvement, it would have been very hard to keep going.
Finally thanks to the readers who have sent in comments once in a while, and checking in often.
pallANdu to adiyEn AchAryan’s divine feet for his upakAram of making me involved in sath sampradhAyam.
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Translation: raghurAm SrInivAsa dhAsan
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