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poygai AzhwAr, the first among the mudhalAzhwArgaL (first 3 AzhwArs namely poygai AzhwAr, bhUthaththAzhwAr and pEyAzhwAr) divined a beautiful prabandham named mudhal thiruvandhAdhi. This is part of the iyaRpA section of the dhivya prabandham. iyaRpA is generally recited during puRappAdu (ceremonial procession of uthsava deity of emperumAn).

A beautiful correlation among the four thiruvandhAdhis is highlighted in the vyAkhyAnams. Let us see that briefly before we proceed to immerse ourselves in this prabandham.

mudhalAzhwArgaL met each other in thirukkOvalUr dhivya dhESam where emperumAn arrived and squeezed in between them when they took shelter of the front portion of a small hut during heavy rains in the night time. Each of the three AzhwArs, compiled a prabandham, which are known as mudhal (first) thiruvandhAdhi, iraNdAm (second) thiruvandhAdhi and mUnRAm (third) thiruvandhAdhi respectively. andhAdhi (antha + Adhi) is a style of poetry where the ending of one pAsuram is used in the beginning of the next pAsuram.

While compiling their prabandhams, in their first pAsuram itself, these three AzhwArs highlighted very important aspects. Let us briefly see these now:

• poygai AzhwAr starts off his prabandham with “vaiyam thagaLiyA vAr kadalE neyyAga …“. In this pAsuram, without naming who bhagavAn is, AzhwAr establishes that bhagavAn is ubhaya vibhUthi nAthan (the lord of both the spiritual and material realms).
• bUthaththAzhwAr starts off his prabandham with “anbE thagaLiyA …” and says “nAraNaRku” in between, in the first pAsuram. He establishes that, the bhagavAn explained by poygai AzhwAr is none other than “nArAyaNan”.
• pEyAzhwAr starts off his prabandham with “thirukkaNdEn …“. He establishes that, such “nArAyaNan” is always united with SrI mahAlakshmi and is popularly known as “SrIman nArAyaNan“.

Subsequently, thirumazhisai AzhwAr, who is said to be a Sishya (disciple) of pEyAzhwAr and a contemporary of the mudhalAzhwArgaL, establishes in his nAnmugan thiruvandhAdhi that, only such SrIman nArAyaNan is supreme and worshippable and other dhEvathAs should neither be considered as supreme nor be worshipped [by SrIvaishNavas].

With this introduction, we will proceed with the translation for mudhal thiuvandhAdhi. The commentary for this prabandham has been written by nampiLLai and by periyavAchchAn piLLai (which has been explained by appiLLai, one of the ashtadhik gajangaLs of maNavALa mAmunigaL).

periyavAchchAn piLLai (sEnganUr) – nampiLLai (thiruvallikkENi)

• thaniyan (Invocation)
• avathArikai (Introduction)
• pAsuram 1
• pAsuram 2
• pAsuram 3
• pAsuram 4
• pAsuram 5
• pAsuram 6
• pAsuram 7
• pAsuram 8
• pAsuram 9
• pAsuram 10
• pAsuram 11
• pAsuram 12
• pAsuram 13
• pAsuram 14
• pAsuram 15
• pAsuram 16
• pAsuram 17
• pAsuram 18
• pAsuram 19
• pAsuram 20
• pAsuram 21
• pAsuram 22
• pAsuram 23
• pAsuram 24
• pAsuram 25
• pAsuram 26
• pAsuram 27
• pAsuram 28
• pAsuram 29
• pAsuram 30
• pAsuram 31
• pAsuram 32
• pAsuram 33
• pAsuram 34
• pAsuram 35
• pAsuram 36
• pAsuram 37
• pAsuram 38
• pAsuram 39
• pAsuram 40
• pAsuram 41
• pAsuram 42
• pAsuram 43
• pAsuram 44
• pAsuram 45
• pAsuram 46
• pAsuram 47
• pAsuram 48
• pAsuram 49
• pAsuram 50
• pAsuram 51
• pAsuram 52
• pAsuram 53
• pAsuram 54
• pAsuram 55
• pAsuram 56
• pAsuram 57
• pAsuram 58
• pAsuram 59
• pAsuram 60
• pAsuram 61
• pAsuram 62
• pAsuram 63
• pAsuram 64
• pAsuram 65
• pAsuram 66
• pAsuram 67
• pAsuram 68
• pAsuram 69
• pAsuram 70
• pAsuram 71
• pAsuram 72
• pAsuram 73
• pAsuram 74
• pAsuram 75
• pAsuram 76
• pAsuram 77
• pAsuram 78
• pAsuram 79
• pAsuram 80
• pAsuram 81
• pAsuram 82
• pAsuram 83
• pAsuram 84
• pAsuram 85
• pAsuram 86
• pAsuram 87
• pAsuram 88
• pAsuram 89
• pAsuram 90
• pAsuram 91
• pAsuram 92
• pAsuram 93
• pAsuram 94
• pAsuram 95
• pAsuram 96
• pAsuram 97
• pAsuram 98
• pAsuram 99
• pAsuram 100

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