Category Archives: nAnmugan thiruvandhAdhi

nAnmugan thiruvandhAdhi – 2 – thErungAl dhEvan

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avathArikai

After AzhwAr mentioned in the previous pAsuram that brahmA, rudhra et al were created by nArAyaNa, he was asked by some samsAris “It is well known in the world that brahmA, vishNu and Siva are the three deities for creation, protection and annihilation respectively; thus, while it is apt to accept that all three are supreme beings, could you say that only nArAyaNa is the supreme being?”. AzhwAr responds in this pAsuram through the path of ithihAsams (epics).

Let us go through the pAsuram and its meanings:

thErungAl dhEvan oruvanE enRuraippar
Arum aRiyAr avan perumai Orum
poruL mudivum iththanaiyE eththavam seydhArkkum
aruL mudivadhu AzhiyAn pAl

Word for Word Meanings

thErungAl – if one were to analyse
dhEvan – supreme being
oruvanE enRu uraippar – (wise men) will say that there is only one
avan perumai – the greatness of that sarvESvaran
Arum aRiyAr – no one knows
Orum poruL mudivum iththanaiyE – the meaning established by analysing (vEdhas and ithihAsas) is only this much
eththavam seydhArkkum – for all who have carried out penance to whatever extent
aruL mudivadhu – the final benefit of mercy
AzhiyAn pAl – from emperumAn who has divine disc

vyAkyAnam

therungAl dhEvan oruvanE enRu uraippar – if one were to analyse with the assistance of pramAnas (authentic texts) the wise sages will say that the supreme being is only one and that he is SrIman nArAyaNa. The wise sages established that “thathvam jigyAsamAnAnAm hEthubis sarvathOmukhai: I thathvamEkO mahAyOgI harir nArAyaNa smrutha: II” (those who desire to know the supreme being think that it is only nArAyaNa who is a mahA yOgi and is known by the name hari, who is the only supreme being, for a variety of reasons). Thus AzhwAr says that the claim of samsAris that there are three supreme beings is incorrect.

Arum aRiyAr avan perumai – no one can estimate his greatness

Orum poruL mudivum iththanaiyE – the established meaning of all that has been mentioned in Sruthis (vEdhas or sacred texts) and smruthis (ithihAsas and purANas or epics and ancient histories) is only this much. Many quotations have been given to establish this statement, as detailed below:

vEdha vAkyas: (quotations from sacred texts)

  • dhivyO dhEva EkO nArAyaNa – nArAyaNa is the only divine dhEva
  • ISathE dhEva Eka: – dhEva alone controls chith (sentient) and achith (insentient) entities
  • EkO dhEvas sarvabhUthEshu gUda: – there is only one dhEva who is hidden in all creations
  • Eka svathanthrO jagathO babhUva: – there is only one independent lord for the entire universe
  • bhUthasya jAtha: pathirEka AsIth – he was the only lord for all creations
  • EkO ha vai nArAyaNa AsIth – only nArAyaNa was there at the beginning

smruthi vAkyas (quotations from ithihAsas and purANas)

  • Eka SAsthA na dhvithIyO’sthi kaSchith – there is only one lord; no one else
  • Ekas thishtathi viSvAthmA sa cha nArAyaNa: – only nArAyaNa who is the AthmA for the entire universe, remains at the end
  • Eka Eva janArdhana: – it is only janArdhana who carries out all the three primary functions

Arum aRiyAr avan perumai Orum poruL mudivum iththanaiyE – Has it not been mentioned that the greatness of supreme being is not known to brahmA, rudhra, great sages such as sanaka et al and to himself [emperumAn] who is the controller of all, in various authentic texts!

 vEdhas (sacred texts) say:

  • ka iththA vEdha yathra sa: – who knows his basic nature and qualities
  • sO anga vEdha yadhi vA na vEdha – does he know or not know (his own greatness)
  • yasyAmatham thasya matham – one who does not know brahmam (supreme being) knows brahmam
  • yathO vAchO nivarththanthE – after not attaining whom, the words returned
  • I thE vishNO jAyamAnO na jAthO dhEva mahimna: paramanthamApa – Oh vishNu!  No one among those who is taking birth, who has been born (and who is going to be born) knows the limit of your greatness
  • EthAvA nasya mahimA athO jyAyAmScha pUrusha: – is this all his greatness? Is that supreme being not greater than these!

SrI rAmAyaNam

  • thvam hi lOka gathirdhEva na thvAm kEsana jAnathE – Oh dhEva! You are the refuge for the world,; none knows you

mahAbhAratham mOksha dharmam

  • prajApathincha rudhranchApyahamEva srujAmi vai I thau cha mAm na vijAnIthO mama mAyAprahamOthau – only I create brahmA and rudhra. They too, who are bewildered by my mAyA (prakruthi or primordial matter) do not know me
  • na sa Sakyas thvayA dhrashtum mayAnyair vApi saththama I sarvEshAm sAkshibhUthO’sau na grAhya: kEnachith kvachith – Oh child rudhra! That supreme being is not apt to be known by you or by me (brahmA) or by anyone else. He knows everything, being the witness to everything. This supreme being is not capable of being known by anyone at any point of time.

vishNusdharmam says “na yasya rUpam na balaprabhAvau na cha svabhAva: paramasya pumsa: I vigyAyathE sarvapithAmahAdhyais tham vAsudhEvam praNamAmyachinthyam” – I salute that vAsudhEva whose divine form and basic nature are not known to brahmA, rudhra et al and who cannot be known.

vishNu purANam

  • yannAyam bhagavAn brahmA jAnAthi paramam padham thannathA: sma jagadhdhAma thava sarvagathAchyutha II – Oh achyutha! We salute that divine form of yours, being the final refuge and sustenance for the entire universe, which bhagavAn brahmA doesn’t know.
  • yan na dhEvA na munayO nachAham na cha Sankara:jAnanthi paramESasya thadh vishNOr paramam padham II – we salute that vishNu who, being the final refuge and supreme lord, who is not known by dhEvas (celestial entities), sages, me (brahmA) and Sankara.

varAha purANam says “adhyApi mAm na jAnanthi rudhrEndhrAs sapithAmahA:” (brahmA, rudhra, indhra et al do not know me even today)

SrI bhagavath gIthA

  • nAham prkASas sarvasya yOgamAyAsamAvrutha:mUdO’yam nAbi jAnAthi lOkO mAmajamavyayam II – I, covered by the yOgamAyA (primordial matter), will not be visible to all. This ignorant world will not know me, the birthless and indelible entity)
  • mAm thu vEdha na kaSchana – no one knows me

AzhwAr was asked “We hear that brahmA, rudhra et al grant great benefits to those who carry out penance towards them; hence, can we not take it that they are also supreme beings?” He responds..

eththavam seydhArkkum aruL mudivadhu AzhiyAn pAl – irrespective of the extent of penance carried out by anyone, the final benefit is granted by the one who carries the divine disc. AzhwAr says that even if one carries out penance towards brahmA, rudhra et al, the benefit is granted by SrIman nArAyaNa, as the indwelling soul of brahmA, rudhra et al.

aruL mudivu adhu – those benefits which are accrued through (emperumAn’s) mercy.

eththavam …. Orum poruL mudivum iththanaiyE – if one were to examine the vEdhas and smruthis, it would be clear that for those who carry out means (for attaining emperumAn) the benefit is attained through nArAyaNa only. In bhavrucha Sruthi it is said “asya dhEvasya mIdushO vayA vishNOrEsha pravruthE  havirbhI: vidhEhi rudhrOrudhriyam mahaththvam” (rudhra attained his greatness only after carrying out penance towards vishNu). The same meaning has been quoted in mahAbhAratha which says “mayA srushta: purA brahmA math yagyamayajath svayam I thathas thasmai varAn prIthO thadhAMyahamanuththamAn II mathputhrathvancha kalpAdhau lOkAdhyakshathvamEva cha II ” (once upon a time, brahmA, who was created by me, carried out a ritual relating to me. Being pleased by that, I granted him the superior boons of being my son and being the head of universe) and “mahAdhEvas sarvamEdhE mahAthmA hUthvAthmAnam dhEvadhEvO babhUva” (in the sarvamEdha yagya (ritual), mahAdhEva (rudhra) offered himself as the sacrificial material and became dhEvadhEva)

Thus, AzhwAr, in this pAsuram, established that nArAyaNa is the supreme lord and brahmA, rudhra et al get their benefits granted by nArAyaNa only.

We will take up the 3rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 1 – nAnmuganai

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avathArikai

In the first pAsuram, AzhwAr instructs others (samsAris or dwellers in materialistic realm) that brahmA and Siva were described by vEdhas (spiritual texts) as  created entities and that just as they were primary entities for the expansion of samsAram (materialistic realm), he (AzhwAr) is determined to instruct the samsAris the rare meanings, asking them to uplift themselves through this instruction.

Let us go through the pAsuram and its meanings:

nAnmuganai nArAyaNan padaiththAn nAnmuganum
thAnmugamAy sankaranaiththAn padaiththAn yANmugamAy
andhAdhi mElittu aRiviththEn AzhporuLai
sindhAmal koNminIr thErndhu

Word for Word Meanings

nArAyaNan – SrIman nArAyaNa (nArAyaNa, consort of SrI mahAlakshmi)
nAnmuganai padaiththAn – created brahmA who has four faces
nAnmuganum – that brahmA too
thAN mugamAy – keeping himself as the primary entity
sankaranai – rudhra
thAn padaiththAn – created himself
yAn mugamAy – I, keeping myself as primary entity
Azh poruLai – these meanings which are difficult to know
andhAdhi mElittu – in the form of andhAdhi (antha + Adhi – a form of poetry wherein the last letter/word/line of one verse becomes the first letter/word/line of next verse)
aRiviththEn – instructed
nIr – you (who are listening to this)
thErndhu – analysing
sindhAmal – ensuring that these meanings do not slip out
koLmin – retain in your mind

vyAkyAnam

nAnmuganai nAyAyaNan padaiththAnsarvESvaran (supreme being) is called by the unique name of nArAyaNa since he is the refuge for the nAra samUha (nArA: – collection of all the jIvAthmAs and achEthana objects) and has the nArA: as his refuge; also, he is the means as well as the end benefit for the jIvAthmAs. Such nArAyaNa created nAnmugan (brahmA) with four heads to pervade in all four directions and carry out creation and to keep reciting simultaneously the four vEdhas which aid in the creation.

nArAyaNan – this is the unique name for supreme being which manifests his all pervading quality, his being the sustenance for all, his being the means for SrIvaikuNtam and his being the final benefit for those who attain him.

nAnmuganai – this is the name for the one who has creation alone as his responsibility and who is controlled by his senses.

padaiththAn – created all the primary entities of universe as well as the creator [brahmA]. nArAyaNOpanishath says “nArAyaNAdh brahmA jAyathE” (brahmA was born out of nArAyaNa); subhAlOpanishath says “thathra brahmA chathurmukhOjAyathE” (there, brahmA, with four faces, was born); nArAyaNavalli says “yO brahmANam vidhadhAdhipUrvam” (…one who created brahmA earlier…); muNdakOpanishath says “brahmA dhEvAnAm prathamas sambhabhUva” (bhramA was born ahead of all dhEvas); mahOpanishath says “yannAbhipadhmAdhabhavan mahAthmA prajApathi:” (from whose navel like lotus the great AthmA brahmA was born); at the end of vEdhas it says “sa prajApathirEka: pushkaraparNE sambhavath” (prajApathi [brahmA] was born on a lotus). AzhwAr mercifully mentions about such brahmA as having been created by nArAyaNa.

nAnmuganum thAn mugamAy sankaranaiththAn padaiththAn – that brahmA, keeping himself as the primary entity, created Siva. AzhwAr reminisces the words mentioned in vEdhas such as “virUpAkshAya brahmaNa: puthrAya jyEshtAya” (to virUpAksha [rudhra] who is the first son of brahmA), “thryaksha: SUlabhANi: purushO’jAyatha” (having trident, the purusha (jIvAthmA) with three eyes was born), “samvathsarE kumArO’jAyatha” (in a year (at one point of time) rudhra was born as a son to brahmA) etc.

thAnmugamAyp padaiththAn – after receiving instruction about vEdhas from emperumAn, without having the need to approach emperumAn for any clarification, brahmA made himself as the primary entity and created Siva. We can also construe this as “lalAtAth krOdhajO rudhra:” (rudhra was born out of the forehead of brahmA).

yAn mugamAy andhAdhi mElittu aRiviththEn AzhporuLai – just as brahmA, as the primary entity, created for the expansion of samsAram, AzhwAr says that he is going to instruct these difficult-to-know meanings for its annihilation, on his own, without  the jIvAthmAs asking his for it.

andhAdhi mElittu aRiviththEn – just as one engraves on copper plate and stones, AzhwAr says that he is writing these meanings in the form of an andhAdhi (a classification of poems).

AzhporuLai aRiviththEn – AzhwAr says that he magnanimously gave these meanings which are similar to gemstones in the ocean of Sruthi (vEdhas) and smruthi (purANas and ithihAsas), being unable to bear the sorrows of samsAris.

AzhporuLai andhAdhi mElittu aRiviththEn – this is like embedding ruby stones in gold.

AzhporuLai – from the fact that brahmA, Siva et al were created, it is clear that they will get destroyed one day. AzhporuL refers to the fact that they get destroyed. AzhwAr says that he is mentioning that brahmA, Siva et al are entities who get destroyed and it is this meaning that he wants to convey.

nIr thErndhu sidnhAmal koNmin – AzhwAr tells samsAris to analyse the lowliness of samsAram and the greatness of what he is saying, and being intelligent, think about which is more apt for themselves, without getting distracted.

sindhAmal koNmin – do not let go of the gemstone that I have donated and hold it firmly! He is praying to samsAris in a way which is similar to one falling at the feet of another to take milk.

An interesting meaning is given by vaikuNtavAsi SrI prathivAdhi bhayankaram aNNangarAchAryar swAmy for the usage of the past tense in AzhwAr’s last line: aRiviththEn AzhporuLai – AzhwAr says that he has announced the inner meanings even before he starts conveying them. This is because he feels that emperumAn, being sathya sankalpan (one who fulfils what he sets out to do), wants to convey the meanings through him and also because he is firm in his mind that through his pAsurams (hymns) he is going to establish the supremacy of emperumAn and hence he has decided that he has already conveyed the meanings. In thamizh grammar, this is referred to as kAlavazhuvamaidhi (due to one’s clarity of mind, conveying what is going to happen as having already happened).

We will go on to the 2nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – avathArikai

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This prabandham (divine hymn) was mercifully composed by thirumazhisai AzhwAr. Since it starts with the words nAnmugan and is in the form of andhAdhi (antha + Adhi – the last letter/word/line of one poem is the first letter / word / line of the next poem) it is called as nAnmugan thiruvandhAdhi. The other divine hymn of this AzhwAr’s is thiruchchandha viruththam. This AzhwAr is rooted in establishing that SrIman nArAyaNa is the supreme lord. His pAsurams carry all the inner meanings of all vEdhas (sacred texts). There are three vyAkyAthas (commentators) for this thiruvandhAdhi – nampiLLai, periyavAchchAn piLLai and appiLLai. These vyAkyAnams (commentaries) are very brief. It is said that periyavAchchAn piLLai wrote the commentary for the andhAdhis in his later years.

While the first two AzhwArs (poygai AzhwAr and bhUthaththAzhwAr) mercifully sang “vaiyam thagaLiyA” and “anbE thagaLiyA… gyAnachchudar viLakkERRinEn” respectively and lit lamps, pEyAzhwAr mercifully sang “thirukkaNdEn ponmEni kaNdEn” about how the three of them experienced emperumAn. The three andhAdhis of the first three AzhwArs would be about their experience of emperumAn. By experiencing nArAyaNa, they showed that it is he who is fit to be experienced. This AzhwAr (thirumazhisai AzhwAr) removes the weeds from the field of experiencing emperumAn. What is the weed for experiencing emperumAn?

It is the act of praising other deities as supreme being. Since there is no vaishNavathvam (the love for vishNu) for those who do not consider vishNu as the supreme being, such people will not be worthy of experiencing bhagavAn. Those who worship emperumAn for other benefits (and not for himself) will be worthy of experiencing emperumAn. For those worshipping other deities, until they sever their worshipping of such deities, such worthiness will not occur to them. Thus, worshipping other deities becomes the primary weed to be removed for enjoying emperumAn. nammAzhwAr refers to this as “Or Unam” (a unique fault). In this divine hymn, thirumazhisai AzhwAr removes that weed. Isn’t thirumazhisai AzhwAr one who does not put his sword in its sheath [unrelenting and unforgiving] and is ever ready to cut out such weed (of worshipping other deities)!

We will take up the 1st pAsuram of this thiruvandhAdhi next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – thaniyan

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nAnmugan thiruvandhAdhi

emperumAnAr-thirumazhisai AzhwAremperumAnAr with thirumazhisai AzhvAr

The thaniyan for this dhivya prabandham (divine composition) was composed by SrIrAmappiLLai (twin brother of parASara bhattar and son of kUraththAzhwAn). In this thaniyan he says “Oh heart! Meditate on the divine feet of thirumazhisai AzhwAr who had established the supremacy of SrIman nArAyaNa and who had given this divine composition [called as nAnmugan thiruvandhAdhi] and praise his divine feet”

Let us go through the thaniyan and its meanings:

nArayaNan padaiththAn nAnmuganai nAnmuganukku
ErAr Sivan piRandhAn ennum sol sIrAr
mozhi seppi vAzhalAm nenjamE moy pU
mazhisaip parAn adiyE vAzhththu

Word by Word Meanings

nArAyaNan – SrIman nArAyaNa
padaiththAn – created
nAnmuganai – the four-headed brahmA
nAnmuganukku – for that nAnmugan (brahmA)
Er Ar Sivan piRandhAn – Siva, who became complete by following prescribed means, was born
ennum sol – the pAsuram (hymn) which says this
sIr Ar – one which has greatness
mozhi seppi – reciting this prabandham (divine hymn)
vAzhalAm – we can attain redemption
nenjamE – Oh my heart!
moy pU mazhisai paran adiyE – the divine feet of thirumazhisaip pirAn, filled with flowers
vAzhththu – praise

vyAkyAnam

nArAyaNan padaiththAn nAnmuganai ….. ennum sol – references from authentic texts have been quoted to prove that SrIman nArAyaNa is the supreme lord:

  1. mahOpanishath “EkO havai nArAyaNa AsIth I na brahmA nESAna: II” (only nArAyaNa was there (at the beginning); not brahmA, not Siva)
  2. nArAyaNa sUktham “nArAyaNa parO jyOthi:” (nArAyaNa is the supreme radiance)
  3. nArAyaNa upanishath “nArAyaNE praLIyanthE” (everything attains nArAyaNa in the end)
  4. mahAbhAratha “Ekasthishtathi viSvAthmA sa cha nArAyaNa: prabhu:” (only paramAthmA (supreme being) who is viSvAthmA (soul for all the creations) remains (at the end, during deluge) and he is the supreme being nArAyaNa)
  5. vishNu purANam “srushti sthithyantha karaNIm brahmA vishNu SivAthmikAm I sa samgyAmyAdhi bhagavAnEka Eva janArdhana: II” (that bhagavAn janArdhana himself takes the names of brahmA vishNu and Siva to carry out the tasks of creation, protection and destruction)
  6. upabrahmaNams such as mahAbhAratham and vishNu purANam “Eka Eva jagathswAmI SakthimAnachyuthaprabhu: ” (achyuthan, who is omnipotent, indestructible and who controls everything, is the lord of the world )
  7. mahOpanishath “yannAbhi padhmAdha bhavan mahAthmA prajApathir viSvasrut viSvarUpa: I thamEva vidhithvAthimruthyumEthi nAnya: panthA vidhyathE’yanAya II” (one who knows him, from whose divine navel the mahAthmA (great soul) prajApathi ,who is the creator of universe, was created, crosses samsAram (materialistic realm); there is no other path to attain mOksham (SrIvaikuNtam ))
  8. nArAyaNOpanishath “nArAyaNadh brahmA jAyathE nArAyaNAdh rudhrO jAyathE” (brahmA was born from nArAyaNa; rudhra was born from nArAyaNa)
  9. sAmavEdham “virUpAkshAya brahmaNa: puthrAya jyEshtAya SrEshtAya” (virUpAksha, who is the son of brahmA and who is great)
  10. mahAbhAratha “yath thath padhmamabhUth pUrvam thathra brahmA vyajAyatha I brahmaNaSchApi sambhUtha: Siva ithyavadhAryathAm II” (brahmA was born out of the lotus (which came from bhagavAn’s navel); it should be known that Siva was born out of brahmA only)

From these aforementioned references it is clear that brahmA and rudhra were created by supreme being nArAyaNa only. Even though it is said that rudhra was created by brahmA, since bhagavAn created brahmA and as the indwelling soul of brahmA, he created rudhra, there is nothing wrong in saying that rudhra came from nArAyaNa. It is also known that during one kalpa (denotes a passage of time equivalent to one day for brahmA) rudhra was born out of brahmA and during the other kalpA, he was born out of nArAyaNa. To make sure that everyone knows these meanings of vEdhas (sacred texts) thirumazhisai AzhwAr mercifully mentioned in the first verse of this divine hymn “nAnmuganai nArAyaNan padaiththAn” (brahmA was created by nArAyaNa) and in the last verse “ISaRkum nAnmugaRkum dheyvam naRkirisai nArANan nee” (you are the beneficial deity for Siva and nAnmugan). This is the meaning for the two lines “nAnmugan ……. ennum sol” The word ennum refers to all the quotations taken above from vEdhams and smruthis.

sol sIr Ar mozhi – one meaning is that the words are aligned to the metrics used in the poems (poetic grammar). Another meaning is that these are words with auspicious qualities, as mentioned by nammAzhwAr in periya thiruvandhAdhi 86 “sIr kalandha sol

mozhi seppi – reciting such nAnmugan thiruvandhAdhi

vAzalAm – one can redeem oneself. One can attain higher levels of existence.

nenjamE – Oh heart! You have to help me

How to ‘help’ in this?

moy pU mazhisaip paran adiyE vAzhththu – keep worshipping the divine feet of thirumazhisai AzhwAr who composed this divine hymn. Just as thiruvarangaththu amudhanAr (a disciple of bhagavadh SrI rAmAnuja) had mercifully mentioned in his irAmAnusa nURRandhAdhi 12idam koNda kIrththi mazhisaikkiRaivan iNaiyadippOdhu ” (on the two divine lotus like feet of the lord of thirumazhisai, which is a very famous place), you should also be devout towards the two divine feet which are sweet. The words moy pU could be taken as adjectives for the divine feet of thirumazhisai AzhwAr as well as to the place thirumazhisai. When they are used as adjectives for the divine feet, these two words moy pU would mean dense (tightly packed) flower and beautiful flower. The word moy would refer to both denseness and beauty.  Thus the words would mean divine feet which are like beautiful and dense flower. If they are taken as adjectives for thirumazhisai, they would mean thirumazhisai which is beautiful or thirumazhisai which has beautiful and densely packed flowers.

adiyE vAzhthtu – praise the divine feet of thirumazhisai AzhwAr who has such greatness. While he has praised emperumAn (SrIman nArAyaNa) in his thiruchchandha viruththam 61 “vAzhi kEsanE”  (long live, kESava!) and thiruchchandha viruththam 68 “mAlai vAzhththi vAzhminO” (live by praising thirumAl), you keep praising the divine feet of thirumazhisai AzhwAr without any break.

paran adiyE vAzhththu – while thirumazhisai AzhwAr had accepted emperumAn as supreme being in his verses “ISaRkum nAnmugaRkum dheyvam” (SrIman nArAyaNa is the worshippable deity for Siva and brahmA) and “guNapparanE” (Oh one with supreme qualities!), you accept thirumazhisai AzhwAr as supreme and praise him.

We shall next take up the avathArikai (introduction) for this divine hymn.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi

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

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thirumazhsai AzhwAr divined a beautiful prabandham named nAnmugan thiruvandhAdhi. While the first three thiruvandhAdhis are focussed on SrIman nArAyaNan’s supremacy, this prabandham establishes the exclusive supremacy of SrIman nArAyaNan and eliminates the question of supremacy of any other dhEvathA. This is part of the iyaRpA section of the dhivya prabandham. iyaRpA is generally recited during puRappAdu (ceremonial procession of uthsava deity of emperumAn).

With this introduction, we will proceed with the translation for nAnmugan 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). We will also be using puththUr krishNamAchArya swamy’s additional explanation extensively in our translation.

periyavAchchAn piLLai (sEnganUr) – nampiLLai (thiruvallikkENi)

Translation by krishNa rAmAnuja dhAsan

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