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upadhEsa raththina mAlai – 16

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pAsuram 16

inRaip perumai aRindhilaiyO Ezhai nenjE
inRaikku en ERRam enil uraikkEn – nanRi punai
pallANdu pAdiya nam pattar pirAn vandhu udhiththa
nal Anilyil sOdhi nAL                                                                      16


Word by word meaning

Ezhai – (Oh) the ignorant
nenjE – mind!
aRindhilaiyO – Do you not know
inRai – today’s
perumai – greatness;
enil – If you are asking
ERRam en – what is the greatness
inRaikku – of today,
uraikkEn – I shall tell you;
nal – (It is) the good
Aniyil – Ani month (vaiSAka)
sOdhi nAL – svAthi star day (in which)
nam – our
pattar pirAnperiyAzhvAr
vandhu udhiththa – incarnated,
pAdiya – (and who) divined the song of
pallANduthiruppallANdu (prabandham)
punai – that is having / made of
nanRi – goodness.


Furthermore, he (maNavALa mAmunigaL) is divining to his mind about the greatness of Ani month (vaiSAka) svAthi star day in which periyAzhvAr incarnated, divined thiruppallANdu through which to revive the world, and having the greatness of referred to as ‘AzhvArgaL ellAraiyum pOl allar periyAzhvAr (srI vachana bhUshaNam – 251) (periyAzhvAr is not like any other AzhvAr (in the sense that periyAzhvAr sang pallANdu (long live) to emperumAn, compared to other AzhvArs who were usually pleading emperumAn to take them to SrI vaikuNtam; and more));

And so maNavALa mAmunigaL wishes to divine in a big way using five pAsurams about this AzhvAr’s greatness.

inRaip perumai aRindhilaiyO Ezhai nenjE –

Oh my mind you who without knowing the difference between the star days mentioned earlier and this star day, and who is fond of those other star days!

If comparing him to them it is ‘parvatha paramANuvOttai vAsi [thiruppallANdu vyAkyAna avathArikai?]’ (Difference between a mountain and a small atom/particle), then should you not be knowing that such difference is there in his star day also? Reason for ignorance is your poverty (of knowledge);

If so, if you asked what is the excellence of today, then hear what I say as I know its excellence very well.

nanRi punai etc. – That is, alas, the subject who is always wished well by the ever active nithyasUris who fear for emperumAn’s safety (even) in the place where time is immaterial (SrI vaikuNtam), has divined his appearance here with his soft beautiful auspicious divine body (dhivya mangaLa thirumEni), as target of the eyes, in this place where kali (yuga) is ruling and where there are offending enemies – so becoming very sad, AzhvAr took the bells from the elephant’s back (as he was sitting on it as arranged by the king for proving the superiority of SrIman nArAyaNan as the one and only one to go to, to escape from this material world), and setting the tune he sang thiruppallANdu to add glory to emperumAn – such bhatta nAthar (head of the learned) who is our head incarnated such that the Ani (vaiSAka) month’s svAthi star gained the greatness that is not present for any other (star days).

So, learn the greatness of this day which is wonderful in every which way, and become fond of it.

nanRi punai(nanRi -> goodness) (punai -> put/tie together); Goodness put together in his pallANdu. Goodness put together on emperumAn by his pallANdu. It is to be said, ‘thAn mangaLam AdhalAl [upadhEsa raththina mAlai – 19] (auspicious (thiruppallANdu)), and ‘pallANdu enRu kAppu idum [rAmAnusa nURRanthAdhi – 15] ((periyAzhvAr who puts together protection (mangaLASAsanam) to emperumAn through pallANdu).

pattar pirAn – (head of the learned) – by this it has talked about the way he established the supremacy of emperumAn and destroyed placement of that in others.


pallANdu pAdiya – by this it has talked about the way of his care for the divine beautiful body of emperumAn.

By this, it is clear that Isvaran’s (one who controls) svarUpam (nature) etc., are under the control of this AzhvAr.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 15

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pAsuram – 15

uNdO vaikAsi visAkaththukku oppu oru nAL
uNdO satakOparkku oppu oruvar – uNdO
thiruvAimozhikku oppu then kurugaikku uNdO
oru pAr thanil okkum Ur                                                                       15


Word by word meaning

vaikAsi visAkaththukku – For the visAka star day of vaikAsi month
uNdO – is there
oru nAL – any day that is
oppu – equal;
satakOparkku – for nammAzhvAr
uNdO – is there
oruvar – any one who is
oppu – equal;
thiruvAimozhikku – for thiruvAimozhi prabandham
uNdO – is there a prabandham
pAr thanil – in the earth that is
oppu – equal;
then kurugaikku – for AzhvAr thirunagari that is on the south
uNdO – is there
oru Ur – any place that is
okkum – equal;

No is the answer.


He is involving in the abundant experience of talking to himself about the place, time, and the prabandhams divined by the AzhvAr whom he mentioned in previous pAsuram.

uNdo vaikAsi visAkaththukku oppu oru nAL – Is there any day that can equal this divine vaikAsi day that is born to do mangaLAsAsanam, for sarvEsvaran and all his abodes to grow well? The day of birth of emperumAn as said in ‘nee pirandha thiru nannAL [periyAzhvAr thirumozhi 23.8] (the auspicious good day You were born) – can even that equal the day of incarnation of this AzhvAr who is said as ‘krushNa thrushNA thathvam [srI rangarAja sthavam, pUrva sathakam – 6] (AzhvAr could be said to be in the form of love for krishNan)?

There, in krishNan’s birth, only some people here and there like akrUrar, mAlAkArar, kUni, chinthayanthI, or a few such only were reformed to be amicable. Here AzhvAr‘s birth is such that, as emperumAn said starting with ‘thAnaham dhvishatha: krUrAn’ to ‘kshipAmi’ [bhagavath gIthA 16-19] (~ I punish those who disrespect my devotees by pushing them into asura births), even those whom He would reject, it is the day of incarnation of AzhvAr who would create interest in such people toward emperumAn such that they too cannot bear the separation from Him – as AzhvAr said in ‘nin kaN vEtkai ezhuvippanE [thiruviruththam – 16]’ (~will motivate to be thirsty for You).  { that is the greatness here compared to emperumAn‘s incarnation}.

uNdO satakOparkku oppu oruvar – Starting from his incarnation, he was a remover of bad/ignorant minds of such people; having true depth of knowledge – such is the glory of knowledge of AzhvAr; even if inquired in all the worlds do we hear anyone equaling him?

What with food, water, etc., what with ripe fruits, etc., what with ‘appAl mudhalAi ninRa aLappariya Aramudhu [thirunedunthANtakam – 14]’ {here it may mean food that is like nectar} – the samsAris are involved in sustaining, growing, and enjoying with these things; starting from such kind of people, can they ever be compared to this AzhvAr who is of the type ‘nAttArOdu iyal(vu) ozhindhu nAraNanai naNNi [thiruvAimozhi 10.6.2]’ (~ connections with the people of the (material) place got removed, and got nArAyaNan), and ‘ellAm kaNNan [thiruvAimozhi 6.6.1]’ (~ food, water, everything is krishNan for me), and such AzhvAr cannot be equaled by even the nithyasUris.


‘nainAr’ (as referred by the commentator) (azhagiya maNavALap perumAL nAyanAr) divined too – other than nithyasUris (that is, like rishis) “pala sAdhana dhEvathAntharangaLil ivargaL ninaivu pEchchilE thOnRumpadi irukkum [AchArya hrudhayam – 62]” (compared to maharishis whose speeches would indicate that the goal is to reach emperumAn, or that karma/gyAna/bhakthi are the means, or that it is acceptable to pray to the demi-gods, AzhvAr’s speech is that bhagavath kainkaryam is the goal, that emperumAn is the means, and that even forgetfully we should not pray to demi-gods; so they cannot be compared to AzhvAr).

Or, for nithyasUris, that place is like ‘theLi visumbu thirunAdu [thiruvAimozhi 9.7.5] (~ radiant, in knowledge) such that it is amicable for them to enjoy emperumAn all the time. Here, this place is like ‘viNNuLAr perumARkkadimai seyvAraiyum seRum aym pulan ivai [thiruvAimozhi 7.1.6]’ (~ the five senses would trouble even those who are subservient to emperumAn). Such ‘iruL tharumA gyAlam [upadhEsa raththina mAlai – 72] (this world that feeds ignorance), would not make it easy to enjoy emperumAn.

In such a birth, there is only AzhvAr who spends time only in enjoying emperumAn. Isn’t that why it is ‘sudhurlabha:’ (bhagavath gIthA) {Or oruvar uNdAgil aththanai kAN – upadhEsa raththina mAlai – 55}.

– As said in “mARuLadhO immaNNin misai [thiruvAimozhi 6.4.9]” (Is there anyone matching me in this world?), and

– “iniyAvar nigar agal vAnaththE [thiruvAimozhi 4.5.8]” (who would equal me even in that other big world (~when I have been given opportunity to sing thiruvAimozhi on emperumAn)).

So AzhvAr himself divined by his words that there is no equal in both this world and the other world, isn’t it?

When asked: So in this way, if we say satakOpan, he is meant as above everyone, this mahAthmA incarnated and is worshiped by the whole world, and if there is no equal to him or to his grand star day,

then is there anything equal to his words that is thiruvAimozhi and for the place of his incarnation?

Even that is also not there, says maNavALa mAmunigaL, as:

uNdO thiruvAimozhikku oppu then kurugaikku uNdO oru pAr thannil okkum Ur.

uNdO thiruvAimozhikku oppu – AzhvAr who is ‘thirumAlAl aruLap peRRa [thiruvAimozhi 8.8.11)’ (given unblemished knowledge (mayarvaRa mathi nalam (thiruvAimozhi 1.1.1)) by emperumAn), and ‘thirumAlavan kavi [thiruviruththam – 48]’ – his experience of emperumAn did not contain itself like said in ‘suzhi pattOdum [thiruvAimozhi 8.10.5] (like a flood with a vortex), like said in ‘avAvil anthAdhigaLAl ivai Ayiramum [thiruvAimozhi 10.10.11]’ (the thousand pAsurams in anthAdhi style, that came out of devotion) the thiruvAimozhi got caught in AzhvAr’s bhakthi and it incarnated.

Can the words that came out of dharma, strength, knowledge, happiness, etc., match the words of thiruvAimozhi that is out of devotion and is essence of nAlAyira dhivya prabandham?

Other words are like the sound of sea waves (no meaning/use). So, as said in ‘aruL koNdu Ayiram in thamizh pAdinAn [kaNNinuNchiruththAmbu – 8] (~ he sang one thousand sweet pAsurams in beautiful thamizh due to his mercy), this thiruvAimozhi that incarnated due to his kindness/mercy would not be having any equals.

then kurugaikku uNdO oru pAr thanil okkum Ur – Like how there is none equal to AzhvAr in this world or the other world, this place (of his incarnation) also does not have any place that equals it.

Tree in AzhvAr thirunagarI (kurugai) where nammAzhvAr stayed

Even if searched in eighteen worlds, is there any place that equals kurugai vaLampathi? Even if it is there (srIvaikuNtam), it is more like saying together ‘thirunAdu vAzhi then kurugai vAzhi [iyal sARRu]’ (long live srIvaikuNtam long live then kurugai). Shall have to say ‘thirunagarikku oppAriyuNdO’.

It is too divined as ‘ARRil thuRaiyil Uril uLLa vaishamyam vAchAmagOcharam [AchArya hrudhayam 80]’ (~ can’t be said in words the difference between this place and the others).

then kurugai – This place is a jewel for the (difficult?) samsAram, as said in ‘nallAr palar vAzhum kurugUr [thiruvAimozhi 8.2.11]’, and as ‘sayap pugazhAr palar vAzhum thadam kurugUr [thiruvAimozhi 3.1.11]’ – such is the grand kurugUr that is srI nagarI (AzhvAr thirunagarI) (wealthy city), isn’t it?

Also, it is meant as this place is in the southern direction.

Thus maNavALa mAmunigAL divined about this divine star day, about AzhvAr who incarnated, about thiruvAimozhi, and thirunagarI, after considering their unequaled greatness.

This visAka star day is of significance in ikshvAku dynasty as said by noble people, and this AzhvAr also got the same star day of incarnation and greatness as said in ‘rushImjushAmahE [parAnkusa ashtakam – 3] (we prostrate before satakOpa muni).

– – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 14

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pAsuram 14

ERAr vaikAsi visAkaththin ERRaththaip
pArOr aRiyap pagarkinREn – seerArum
vEdham thamizh seydha meyyan ezhil kurugai
nAthan avadhariththa nAL                                                       14


Word by word meaning

Ar – filled with
Er – beauty
vaikAsi – (is the) month of vaikAsi
visAkaththin – star day of visAkam;
pArOr – (For) those in the earth
aRiya – to know
ERRaththai – its glory,
pagarginREn – I shall say (about it; that is),
Arum – filled with
seer – glory
vEdham – that is vEdhas
seydha – is divined
thamizh – in thamizh language
meyyan – (by the one who is) truthful
ezhil – (who is the) beautiful
nAthan – master, that is nammAzhvAr;
avadhariththa – (it is his) divine incarnation
nAL – day.


He who is having other AzhvArs as his parts, who divined the popularity of meanings of vEdhAnthams through thiruvAimozhi, who is the head of (AzhvAr) thirunagari, that is nammAzhvAr – for everyone in the earth to know this AzhvAr’s incarnation day of visAka star, I shall divine about it in an exclusive way, says maNavALa mAmunigaL.

ErAr etc. – In the pAsurams till now he had divined about the months in the calendar order, now since there is no incarnation of AzhvArs in the month of panguni, and even though in the month after that which is chiththirai there are incarnations of madhurakavi AzhvAr and emperumAnAr, since he is currently listing the ten AzhvArs’ incarnation details, he has skipped them and is starting here with ‘ErAr vaikAsi’.

vaikAsi having beauty is about – Since it is mAdhava month (spring) it is having the period of blossoming flowers. The place of incarnation is rich in ‘koththalar pozhil [thiruvAimozhi 6.7.1] (groves full of flowers in bunches), and in ‘kuyil ninRAr pozhil [kaNNinuN chiruththAmbu – 10] (cuckoos joyfully singing near the groves), so it is said as ‘ErAr vaikAsi visAkam’.

‘ErAr’ (full of beauty) is also an adjective for visAkam. Then it is to be decorated as ‘thiru visAgath thirunAL’ (auspicious day of visAkam). In all the dhivya dhEsams it is celebrated with consuming milk and fruits. That is, ‘pAl mAngAi’.

About such day’s greatness –

pArOr aRiyap pagarginREn – (saying for everyone in the world to know) – I shall talk about the glory of vaikAsi visAkam that is AzhvAr’s incarnation day, for everyone around. His (maNavALa mAmunigaL’s) love is making him talk to ensure that there is no one who would not love about this (day).

Now it talks about the reason for all these –

seerArum, etcGreatness for vEdham are – not created by anyone {so no bias, etc.}, always existing {eternal – available at all times}, and faultless {so can be followed} – and so it having the wealth of being the ultimate reference/authority. AzhvAr too said ‘sudar migu suruthiyuL [thiruvAimozhi 1.1.7]’ (abundantly radiant vEdham (being self-evident/reference)). It is also about the second part of vEdham which talk about nature, form, and qualities of sarvEsvaran referred as para brahmam who is the husband of lakshmI. It is to be said, ‘yaSruthEruththaram bhAgam chakrE thrAvida bhAshAyA [parAnkusa ashtakam – 7]’ (he (nammAzhvAr) who created in thamizh the second part of vEdham that is upanishath).

vEdam thamizh seidha – Creating it in thamizh is – as said in ‘eidharkku ariya maRaigaLai Ayiram in thamizhAl seidharkku ulagil varum satakOpanai [rAmAnusa nURRanthAdhi – 18] (satakOpan who incarnated and created in sweet thamizh one thousand pAsurams that represent the hard vEdhas), vEdhas have limitations for learning, it is not possible for all sentient ones to learn and reach the true goal.

nammAzhvAr provided its meanings in detail in sweet thamizh for everyone to be able learn and use it and reach the true goal. It is to be said ‘vERu onRum nAn aRiyEn vEdham thamizh seidha mARan satakOpan [kaNNinuN chiruththAmbu thaniyan], and ‘arumaRaigaL anthAdhi seydhAn [thiruvAimozhi thaniyan], to say the same.

meyyan – All that was divined are based on vEdham so we have the faith in it.

ezhil kurugai nAthan – As saying ‘kurugUrch chatakOpan’, (satakOpan of kurugUr), for all these the reason is being born in that place (kurugUr that is AzhvAr thirunagari). Even though there is one emperumAn named ‘Adhip pirAn’ there, everything happens there under the mastership of this AzhvAr only. Even though he is the paran and AzhvAr is the jIvan, it is Azhvar’s leadership that He is establishing there. As said in ‘nalan idai Urdhi paNNi vIdum peRuththith than mUvulagum tharun oru nAyagam [thiruvAimozhi 3.10.11]((benefit of learning this padhikam would be that He would) make one be involved in subservience to emperumAn and His devotees, will give mOksham, and make one like a head of all His three worlds) {such is emperumAn, that he makes this AzhvAr as the head}.


ezhil kurugai – (beautiful kurugai (AzhvAr thirunagari)) – Having the decorations of a city. That is, like ‘kunRam pol maNi mAdam (thiruvAimozhi 4.10.1) (having buildings tall like a collection of mountains), ‘mAdalar pozhil [thiruvAimozhi 3.4.11]’ (dotted by blossoming groves), ‘sErth thada [thiruvAimozhi 1.2.11]’ (having dense set of ponds), and ‘Er vaLam [thiruvAimozhi 5.1.11] (having fertile/abundant paddy etc., fields)’. It is also said as ‘kattezhil then kurugUr [thiruvAimozhi 6.6.11](kurugUr having the beauty of protective walls).

As said in ‘jagathAbharanam vakuLAbharanar’, he is like a jewel for the world, and the beauty to this place can also be due to his incarnation there.


ezhil – (beauty) – is like a adjective to AzhvAr, and can also be about the beauty that came due to his srIvaishNava decorations – gyAna, bhakthi, vairAgyam.

ezhil kurugai nAthan avadhariththa nAL – As said in ‘Urum nAdum ulagamum thannaip pOl [thiruvAimozhi 6.7.2]’ (he (AzhvAr) can make the place, country, and the world to always babble emperumAn’s name and other things), such AzhvAr ‘s day of incarnation.

AzhvAr who can show the way for the people in the samsAram (material world) to attain true goal, incarnated; similarly this great day among all the different days has come for us.

So due to his extreme kindness, maNavALa mAmunigAL has revealed this precious secret for us.

– – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 13

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pAsuram 13

mAsip punarpUsam kANmin inRu maNNulagIr
thEsu iththivasaththukku Edhennil – pEuginREn
kolli nagark kOn kulasEkaran piRappAl
nallavargaL koNdAdum nAL                                           13


Word by word meaning

maNNulagIr – Oh residents of this earth!
kANmin – Realize that
inRu – today
mAsi – is the month of mAsi (magha)
punarpUsam – and star day of punarpUsam (punarvasu);
(E) edhu ennil – if asked what is the
thEsu – grand value
ith thivasaththukku – of this day,
pEsuginRen – I shall tell you about that; that is,
kolli nagark kOn – he who is the head of the place kolli,
kulasEkaran – that is, kulasEkara AzhvAr,
pirappAL – due to his incarnation
nAL – on this day,
nallavargaL – noble people
koNdAdum – celebrate (it).


He is divining the enrichment of knowledge of the ignorant ones, about the greatness of srI kulasEkarap perumAL who divined his incarnation during mAsi (magha) punarpUsam (punarvasu).

mAsip punarpUsam kANmin inRu maNNulagIr – As said in ‘mAsi munnAL (nAchchiyAr thirumozhi – 1.1), it can be considered as having greatness that is not present in any other day – that is mAsi (magha) month’s star day of punarpUsam (punarvasu), Oh see that those in this world – that day is today for you all!

inRu – The one that occurred in the past and will in the future is appearing as today for him (maNavALa mAmunigaL) due to his regard/fondness.

mAsip punarpUsam – It was in chiththirai month punarvasu star day that chakravarththy thirumagan (srI rAman) divined His incarnation. ‘ellai il seerth dhayarathan than maganAith thOnRiRRu adhu mudhalAth than ulagam pukkathIRA [perumAL thirumozhi 10.10]’ – (From His incarnation as a son of dhasarathan of limitless fame, till the time when He returned to paramapadham, that is, AzhvAr gave us the summary of srI rAmAyaNam),  is how this AzhvAr lets us know about rAman’s glory; and his star day also has become the same.

Like how those born in the lineage of kings should have a grand star day, this AzhvAr’s incarnation is having such connection with emperumAn.

kulasekarazhwarsrI kulasEkarap perumAL

maN ulagIr – Oh the ones in this earth who are involved in the enjoyments of this world, and not paying attention to emperumAn and his devotees! Avoid your distractions and listen to the meanings I am talking about. Those in the other world are best in their true knowledge. Having less knowledge and as said in ‘uNdiyE udaiyE ugandhu [perumAL thirumozhi 3-4] going eagerly after food only, clothes only (and other comforts only) and being ‘mAranAr varivenchilaikku At cheydhu [perumAl thirumozhi 3-3](Surrendering to the beautiful bad arrow of manmatha and enjoying this material world), — for such people as you only is it required for me to advise.

{notice how the vyAkyAthA (piLLailOkam jIyar) is using the respective AzhvAr’s prabandham itself to show the meanings of upadhEsa raththina mAlai}

If you asked, ‘For your highness to advise us regarding this, what is great about this day?’, then –

pEsuginREn etc. – As he said about himself in ‘kolli kAvalan kUdal nAyakan kOzhik kOn kulasEkaran [perumAL thirumozhi 2.10] (king of the place of kolli, of madhurai, and uRaiyUr, that is kulasEkaran), such chEra king, is kulasEkara AzhvAr; the day got its significance due to his incarnation, and due to that (we) are able to get relation of the good; kulasEkaran’s birth is not of body but of life/AthmA – he said ‘UnERu selvaththu udal piRavi yAn vENdEn [perumAL thirumozhi 4-1] (I who has realized the good from the bad, would not want the birth in the body that grows rich in meat everyday, etc.).

The king kulasEkarap perumAL wished to be an animal or a plant living in thirumalai (thiruppathi)

– are how his his likes and dislikes are set.

Being amicable to be subservient (to emperumAn and his devotees) – that is a birth; this is as said in ‘Azhi am kaip pEr Ayarkku ALAm piRappu [periya thiruvanthAdhi – 79]’, and having ‘(un) viNNAttuth thEsu’ (regardless of the kind of birth in this world, if one has the devotion toward emperumAn, then such birth would be having the greatness/luster of your other [higher] world).

In this way, due to this AzhvAr’s incarnation that is amicable to subservience, this day gets its luster.

So this day is –

nallavargaL koNdAdum nAL – (celebrated by noble ones); they are ‘kolli kAvalan sol padhikkum kalaik kavi pAdum periyavar [rAmAnusa nURRanthAdhi – 14]’ (the noble ones who recite the pAsurams of kulasEkara Azhvar as an outlet of their love for him);

nallavargaL – they take care of others’ spiritual wellness like of their own.

nAL – a day is one that is celebrated by such people.

This AzhvAr, as said in ‘ellaiyil adimaith thiRaththinil enRu mEvu manaththanAm [perumAL thirumozhi 2.10]’ ((kulasEkara AzhvAr) having the mind of being at most subservient, (to emperumAn’s devotees’ devotees’ …)), is of such goodness, and due to that, for them he had put his hand inside the pot of snake (to prove those devotees’ innocence when they were blamed for a lost jewel in AzhvAr’s palace) – having such greatness of character;

This day is nurtured and celebrated by those srIvaishNavas who have lost themselves to such quality of this AzhvAr and are good to his lotus feet.


srI kulasEkara AzhvAr wanted to be some animal or plant or, ANYthing in the hills of thirumalai (thiruppathi), as he said in :

inbamarum selvamum ivvarasum yAn vENdEN [perumAL thirumozhi 4.1] (I do not want the wealth that would go into enjoying various things, and I do not want this kingdom that enables them),

and in –

uruppasi than am poR kalai algul peRRAlum AdhariyEn [perumAL thirumozhi 4.3] (Would not want it even if I got the beautiful decorated parts of UrvaSi (consort of indhra who is the king of dhEvas)),

– Thus this AzhvAr wishes to be something, anything in the hills of thirumalai and with such wishes he serves emperumAn.


srI gOvindhap perumAL (embAr) too is described in the same way, as said in ‘thruNIkrutha virinjchAthi nirankusa vibhUthaya: [varavaramuni mukthakam – 7]’ (gives no importance to those like brahmA, and is having the greatness in the worlds), ignores all lowly affairs,

and as said in ‘hrudhi nArAyaNam pasyan nAbhyagachchathrahassadhA yassarvadhArathEchchApi gOvindham tham upAsmahE [embAr thaniyan, guruparamparA prabhAvam – 528]’ (He who is always seeing nArAyaNan, and was not able to see any place as private for happiness with his wife, we worship such gOvindhar (embAr)), and so for other enjoyments he is of the view that there is no dark and private place (since he sees nArAyaNAn’s brightness everywhere),

so, for this AchAryan also the punarpUsam (punarvasu) has become the star day of his incarnation.

embar_madhuramangalamembAr – madhuramangalam

As said in ‘arasamarndhAn adi sUdum [perumAL thirumozhi 10.7](falling at the feet of srI rAma pirAn who is seated with majesty in his throne), like this AzhvAr who seeks the feet of srI rAman, embAr too is like a shadow of rAmAnujar’s divine feet.

In the case of distaste for other demi gods, he (embAr) matches thirumazhisai AzhvAr.

embAr too is of two births in one (brAhmaNa).

Due to all of these reasons, this pAsuram says about the greatness of this star day being of muppuri (three auspicious things happening in a similar way).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 11

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pAsuram 11

manniya seer mArgazhiyil kEttai inRu mAnilaththeer
en idhanukku ERRam enil uraikkEn – thunnu pugazh
mAmaRaiyOn thoNdaradippodi AzhvAr piRappAl
nAnmaRaiyOr koNdAdum nAL.                                                   11


Word by word meaning

mAnilaththeer – Oh who are in this big world!
inRu – this today
manniya – is the well established
seer – glorious
mArgazhiyil – month of mArgazhi (mArgashIrsha)
kEttai – and star of kEttai (jyEshta).
en ennil – If you asked what
ERRam – is the glory
idhanukku – of this day,
uraikkiREn (uraikkEn) – I shall tell that to you;
It is,
thunnu – fittingly
pugazh – excellent,
mA – and glorious,
maRaiyOn – and most distinguished brAhmaNa,
that is, thoNdaradippodi AzhvAr’s,
piRappAl – incarnation, and because of that
nAn maRaiyOr – those who know the four vEdhas
koNdAdum – celebrate
nAL – this day.


srI thoNdaradippodi AzhvAr’s incarnation day that is mArgazhi (mArgashIrsha) month’s kEttai (jyEshta) star day, is the day celebrated by parama vaidhikas (those who are expert followers of vEdhas), so advises maNavALa mAmunigaL to others.

manniya seer, etc – Fullness of glory for the month of mArgazhi is – ‘mAsAnAm mArgaseershOham [bhagavath gIthA – 10.35]’ (In the months, I am the mArgazhi), so it is a vaishNava month, ‘mArgazhith thingaL madhi niRaindha nannAL [thiruppAvai – 1]’, that is having the greatness of ANdAL’s incarnation in that month, also thiru adhyayana uthsavam starts during this month.

Moreover, through the prabandham of ‘thiruppaLLiyezhuchchi’, he wakes up periya perumAL, so this AzhvAr’s incarnation is the greatness for this month.

Also, manniya seerthis month is like an adjective to his star day kEttai, like how that month is the best of months, this could be said as, the best of star days is kEttai.

Like said as ‘viprANAm gyAnathOsrEshtam’ (best in knowledge, among the brAmhaNa), he who is having the glory of gyAnam (knowledge) being incarnated in this month/day is the glory for this month/day.

Since he is absolutely glorious as a thoNdaradippodi (~ devoted to His devotees), his incarnation day also would be glorious isn’t it? Like so the day that helps be among emperumAn and his devotees is this wonderful day!

mAnilaththIrSince he whose identity is subservience to His devotees, due to his incarnation this earth is having such connection; Oh those who are in such earth!

en idhanukku ERRam enil uraikkEn – If you asked, ‘When there are other star days in this month, what is the greatness of this star day?’, then listen to me explaining about that as I have known about its greatness.

thunnu pugazh mAmaRaiyOn – etc. – That is, he is having the greatness of ‘thuLapath thoNdAya thol seer [thirumAlai – 45]’ (~ greatness/subservience of making thiruththuzhAi (thuLasi) garland (for emperumAn)), and ‘kaRRinam mEyththa endhai kazhaliNaikkeezh – uRRa thirumAlai pAdum seer [thirumAlai thaniyan]’ (~ being able to create/sing about/under divine feet of my father that is emperumAn who herded the cows) – having immersed in such character due to doing these kainkaryams.

This AzhvAr is ‘mikka seerth thoNdar [periya thirumozhi 11.1.9] (~ a srIvaishNava, ananyaprayOjanar (not asking for anything else from emperumAn), isn’t it?

Also he makes ‘seyyum pasum thuLabath thozhil mAlai [rAmAnusa nURRanthAdhi – 13]’ (makes garland of thiruththuzhAi that becomes bright by the touch of thoNdaradippodi AzhvAr’s hand), isn’t it?

This is how his ‘aham sarvam karishyAmi’ is. [ayOdhyA kAntam 31-25]’ (iLaiya perumAL saying, ‘I will do every kainkaryam (in the forest)). It is this that is his rich glory. It is same as said in ‘mali pugazh vAnavar [thiruvAimozhi 4.2.11]’ (rich glory of nithyasUris).

mAmaRaiyOn – Reason for all this is that he is distinguished among the brAhmaNas who are involved in finding the meanings of vEdhas. As said in ‘vaidhikarE, meyppadiyAl un thiruvadich chUdum thagaimaiyinAr [thiruviruththam – 94]’ (vaidhikAs are by true ways keep your divine feet in their head), since he is a great vaidhika and is having tenacity/devotion in kainkaryam. It is this that is his well established glory.

mAmaRaiyOn, thoNdaradippodi AzhvAr – He got this name because the inner meaning of vEdhas, that is, being subservient to His devotees as said in ‘mikka vEdhiyar vEdhaththin ut poruL [kaNNinuNchiruththAmbu – 9]’. This is the way in which he affectionately lives by.

nambikku anbar thalai meedhu adippodi [AchArya hrudhayam – 153]’ (dust of the feet of devotees on his head), is how the glory of him who does according to what the devotees wish him to do (itta vazhakku).

AzhvAr piRappAlIt is his birth that is a (distinguished) birth; birth of rest are lowly only (due to karma?). Even though he thought of his birth as lowly when saying ‘en seivAn thOnRinEnE [thirumAlai – 26] ( (have not done anything good related to emperuman) why have I born?), he is divining so since he has born as an AzhvAr.

As said in ‘srushtasthvam vana vAsAya [ayOdhyA kAntam – 40-5]’ (You have born only to be living in the forest) {, this AzhvAr is born for serving other devotees only?}.

nAnmaRaiyOr koNdAdum nALAs he is being in this way, the vaidhikas similar to him who have understood the inner meanings of vEdham enthusiastically celebrate this day.

thoNdaradippodi AzhvAr - with emperumAnAr and maNavALa mAmunigaLthoNdaradippodi AzhvAr with those (emperumAnAr and mAmunigaL) who celebrate this day of his incarnation

mAmaRaiyOr – They are understanding and celebrating, which is matching with their birth.


mAnilaththIr Oh! the people of this world, you also understand the greatness of this day, nurture it, and reach the true goal (ujjIviyungOL), is the meaning.

Further to this, this mArgazhi’s kEttai is also having the superiority that it is the day of incarnation of he who loved periya kOyil (srIrangam) and periya perumAL (srI ranganAthan), and who is having the eminence/honour of being an AchAryan of the lOkaguru (emperumAnAr) – that is periya nambi.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 9

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pAsuram – 9

mARan paNiththa thamizh maRaikku mangaiyarkOn
ARangam kURa avadhariththa – veeRudaiya
kArththikaiyil kArththikai nAL inRenRu kAdhalippAr
vAyththa malarth thALgaL nenjE vAzhththu.                           9


Word by word meaning

paNiththa – divined (aruLich cheydha)
thamizh maRaikku – dhrAvida vEdhas, that are the four prabandhams, thiruviruththam, periya thiruvanthAdhi, thiruvAsiriyam, and thiruvAimozhi ;
(for these prabandhams),
mangaiyar kOnthirumangai AzhvAr
ARu angam – (created) its six parts, that are the six prabandhams – periya thirumozhi, thirukkuRunthAndakam, thirunedunthANdakam, thiruvezhukURRirukkai, siRiya thirumadal, and periya thirumadal;
kURa – to divine them (aruLich cheyya)
avadhariththahe performed divine incarnation
veeRu udaiya – in the great
kArththikaiyil – month of kArththikai
kArththikai nAL – in the star day of kruththikA;
kAdhalippAr – (those who) would love and
inRu enRu – say that (that star day) is this day (today),
nenjE – Oh the mind!
vAzhththu – you shall praise
vAyththa malar – the compact/fit lotus flower like
thALgaL – divine feet (of theirs).


He is divining to his mind to praise the divine feet of those who always love the thirukkarththikai month, thirukkarththikai star day for it being the day thirumangai AzhvAr came here for divining six dhivya prabandhams which are the six parts of the four vEdhas.

mARan paNiththa thamizh maRaikkuunlike the samskrutha vEdham that is following itself as self-existent, the greatness of thiruvAimozhi is that it incarnated from nammAzhvAr.

Like saying ‘vEdha:prAchEthasAdhAseeth [rAmAyaNam dhyAna slOkam – 16] (vEdham (rAmAyaNam) was created by vAlmIki), by saying ‘thamizh maRai’, it implies vEdham made in thamizh.

bhattar too divined:

thagam ha threen giri rUpAn vigyAthAniva dharsayAmchkAra |
thEshAgam hyEkaikasmAn mushtimAdhadhE sahOvAcha |
bhardhvAjEthryA manthrya | vEdhA vA yEthE |
ananthA vai vEdhA – namO vAchE yAchOdhithA yAchAnudhithA thasyai
vAchE namO vAchE – svam samskrutha dhrAvida vEdhasUkthai: –
dhrAvideem brahma samhithAm                                                               [kAtakam]

(~ bharathvAjar said to athri – these three vEdhas are of innumerable length. It cannot be said completely)

(in case of AzhvAr,) sarvEsvaran makes AzhvAr divine them, and thus AzhvAr divined the prabandhams;

Nammazhwar-kanchi-2mARan – at (dhEvap) perumAL kOil, kAncheepuram

mangaiyar kOn ARangam kURa avadhariththa – So, for these prabandhams of nammAzhvAr which are equivalent  to four vEdhas, thirumangai AzhvAr incarnated to provide the six parts related to vEdhas, in the form of six prabandhams. For the prabandhams thiruviruththam etc., of nammAzhvAr, the six prabandhams periya thirumozhi etc., of thirumagai AzhvAr represent its six parts; these can be said as thamizh parts for the thamizh vEdham. This is very well established in AchArya hrudhayam.

thirumangai-azhwarthirumangai AzhvAr with kumudhavalli nAchchiyAr – (thiruvAli) thirunagari

vIRudaiya kArththikaiyil kArththikai nALIn this way the incarnation of this AzhvAr who knows the true meanings of vEdhas and its parts (angams) is the reason for kArththikai month’s kArththikai day being glorious compared to other non-special days. He is famously referred in the phrase ‘parAnkusa parakAlA yathivarAdhigaL’ (“nammAzhvAr and thirumangai AzhvAr, emperumAnAr and other Azhvar AchAryas”).

He himself divined too – ‘um adiyArOdu okka eNNi irundheer adiyEnai [periya thirumozhi 4.9.6] (~ You thought of me to be same as your devotees); (you are thinking of me to be same as your innumerable other devotees; you are thinking of me to be same as seethA pirAtti who said she would wait for a month to see you, whereas here I am who cannot be separated from you even for a second, and you act like you don’t know the difference between me and your other devotees, dear indhaLUr swami!);

Matching this theme is his star birth day too { that is, there is a huge difference between this day and other days};

Moreover, ‘thAn ugandha UrellAm than thAL pAdi [thirunedunthAntakam – 6](praising the divine feet of emperumAn in all the dhivya dhEsams where He is present out of his love) – this greatness of praising in all dhivya dhEsams is applicable to this AzhvAr (as he went in person to so many dhivya dhEsams to do mangaLAsAsanam).

In this way, due to his glory, the importance also came to this day –

kArththikaiyil kArththikai nAL inRu enRu kAdhalippAr They (certain devotees) would think, among these insignificant days, there is this wonderful day that is available for us! For them this is also a ‘madhi niRaindha nannAL [thiruppAvai – 1] (Oh what a day! We got this wonderful day to meet krishNan!)., and would always be thinking about its greatness, and will live with increasing love for it.

They are those like ‘kuRaiyal pirAn adik keezh viLLAdha anban irAmAnusan [rAmAnusa nURRanthAdhi – 2] (emperumAnAr who is ever having the devotion toward the divine feet of thirumangai AzhvAr).

emperumAnAr-thirumangai AzhwArthirumangai AzhvAr and one who loves kArthikai’s kArthikai – emperumAnAr

Their divine feet is available to us –

vAyththa malarth thALgaL nenjE vAzhththu – Oh mind! Since they (such devotees) are our lords, do mangaLAsAsanam that the existing devotion should continue forever, without straying  – devotion towards their divine feet that is infinitely beautiful and is as per their svarUpam (nature)  – is what you need to pray and praise, to keep to your nature (svarUpam) (of subservience).

That should be similar to what is said in ‘pOndhadhu en nenju [rAmAnusa nURRanthAdhi – 100] (~ the golden bee that is my mind, flew into the divine feet of emperumAnAr).

It is to be said – ‘inbuRum thoNdar sevvadi Eththi vAzhum en nenjamE [perumAL thirumozhi 2-4]’ (~my mind would live praising the beautiful feet of the devotees).

vAyththa – what we got; well set

malarth thALgaL – divine feet that are like flowers.

By this, our nature is to serve and do good to those who are subservient to AchAryan.

It was talked about with joy by noble and elderly srIvaishNavas, that he who is having the divine name of thiruk kali kanRi dhAsar, who is well-versed in the beautiful thamizh, and who preaches the meanings of all of the four thousdand dhivya prabandhams, that is lOkAcharyar, which is nampiLLai, and his divine lineage/family would celebrate with great love the divine incarnation day of thirumangai AzhvAr.

nampillai-goshti1nampiLLai and disciples during his kAlakshEpam (discourse)

nampiLLai celebrates that day due to his love towards AzhvAr’s divine feet; his lineage/family celebrates the day due to their love for nampiLLai whose divine incarnation day is that same day too.

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 7

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pAsuram 7

maRRuLLa AzhvArgaLukku munnE vandhu udhiththu
naRRamizhAl nUl seidhu nAttai uyththa – peRRimaiyOr
enRu mudhal AzhvArgaL ennum peyar ivarkku
ninRadhu ulagaththE nighazhndhu                                      7


Word by word meaning

munnE – Before
maRRuLLa AzhvArgaLukku – the other seven AzhvArs,
vandhu – (the first three AzhvArs) came to the earth
udhiththu – and incarnated,
nal – (and in) good
thamizhAl – language thamizh
seidhu – (they) divined (aruLich cheydhu)
nUl – the dhivya prabandhams – mudhal thiruvanthAdhi, iraNdAm thiruvanthAdhi, and mUnRAm thiruvanthAdhi
nAttai uyththa – and made the people in the world reach the true goal (ujjIvikkumpadi);
peRRimaiyOr enRu – due to their having such greatness
ivarkku – these three AzhvArs
nigazhndhu – are referred to with the
peyar – divine name of
mudhalAzhvArgaL ennum – mudhal AzhvArgaL (first/foremost AzhvArs)
ninRadhu – which got well established
ulagaththu – in the world.


He is divining the reason for them getting the name of mudhalAzhvArgal, by starting with ‘maRRuLLa AzhvAgaL’.

Out of the ten AzhvArs, these three mudhalAzhvArs incarnated before the other seven AzhvArs.

The first three AzhvArs are supreme like the praNavam (Om). They incarnated between the end of dhvApara yuga and beginning of kali yuga {several years pass between two yugams }. To indicate that too they are called as mudhalAzhvArgaL.


thirumazhisaip pirAn also incarnated during similar times, and the rest of the AzhvArs incarnated during kali yuga, starting from the beginning of the yuga.


naRRamizhAl nuL seidhu  is, in the best language that is thamizh, very distinguished from other prabandhams, is their creation of dhivya prabandhams that is thamizh vEdham. They are thiruvanthAdhis of, ‘vaiyam thagaLi [mudhal thiruvanthAdhi]’, ‘anbE thagaLi [iraNdAm thiruvanthAdhi]’, and ‘thiruk kaNdEN [mUnRAm thiruvanthAdhi]’ .

The prabandhams and their thamizh are of the nature that can be celebrated as said in ‘senchoR kavaigAL [thiruvAimozhi 10.7.1]’, and ‘senthamizh pAduvAr [periya thirumozhi 2.8.2]’, and ‘inkavi pAdum parama kavigaLAl [thiruvAimozhi 7.9.6]’.

They themselves valued it saying ‘perum thamizhan nallEn peridhu [iraNdAm thiruvanthAdhi – 74]’.

Their greatness is such that they would celebrate their and others’ prabandhams about the thamizh and its formation.

With such greatness through their prabandhams, they removed the darkness (ignorance) in this world, and made people reach the true goal – due to such greatness they together got the name of ‘mudhalAzhvArgaL’ (first/foremost AzhvArs), as referred to by the world.

peRRimai : perumai – greatness/nobleness. Due to this, it shows their pre-eminence as said in ‘janmanA vidhyAcha’ (by birth and by education/knowledge).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 17

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pAsuram 17

Introduction (given by maNavALa mAmunigaL)

Like so after hearing about emperumAnAr’s kind help, even if one surrenders to such subject, what to do if one becomes unstable due to the connection of experiencing happiness and sorrow? Having friendly connection with thirumangai AzhvAr, and who is our master, that is emperumAnAr, those who have surrendered to him would not become disturbed by such influences, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the series of previous pAsurams since it was about emperumAnAr with his connection with AzhvArs, as one gets the taste of samAsrayaNam after hearing about emperumAnAr’s kind help, and surrender to such subject, what could be done if one is disturbed in mind due to the life’s sorrows and happiness? thirumangai AzhvAr who gave us dhivya prabandham regarding paththarAvi (perumAL) at thirukkaNNamangai dhivya dhEsam, to whom emperumAnAr is very dear, those who surrender to such emperumAnAr would not get disturbed by the effects of delights and sorrows, says amudhanAr.

emperumAnAr-thirumangai AzhwArthirumangai AzhvAr and his dear emperumAnar

muniyAr thuyarangaL mundhilum inbangaL moiththidinum
kaniyAr manam kaNNamgangai ninRAnaik kalai paravum
thani yAnaiyaith thaN thamizh seydha neelan thanakku ulagil
iniyAnai engaL irAmAnusanai vandhu eidhinarE                                   17


Word by word meaning (given by maNavALa mAmunigaL)

kalai – by all the sAsthras
paravum – worshipped;
thani Anaiyai – like a matchless strong elephant, and the smartness/hauteur due to that
kaNNa mangaiyuL ninRAnai – that is the emperumAn blessing us standing in thirukkaNNamangai
– as thirumangai AzhvAr said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10]
thaN – (cool/comfortable) since the above is of great matter, all the distress would be removed when reciting it
thamizh seydha – which he kindly gave us in thamizh,
neelan thanakku – to such thirumangai AzhvAr;
ulagil iniyAnai – being beloved to such AzhvAr, in this world;
engaL – our master
irAmAnusanai – that is, emperumAnAr,
vandhu eidhinar – came and surrendered (to such master)
thuyarangaL – sorrows
thuyarangaL mundhilum – even if sorrows came competing with each other in excess,
muniyAr – they would not be vexed that these came;
inbangaL – pleasant and happy occurrences
moiththidinum – all came crowding as if this is their only work;
manam kaniyAr – would not think in their mind about them as ripe fruit (that everything has come together nicely).

So the point is, you too do not fear thinking about the pleasantness and disturbances.


kalai paravum – As said in “sarvE vEdhA yath padham Amananthi [katOpanishath 2.15] (the bhagavAn that all the vEdhas are reciting..), and in “vEdhAksharANi yAvanthi pathithAni dhvijAthibi: | thAvanthi harinAmAni kIrththithAni na samsaya: || vEdhE rAmAyaNE puNyE bhArathE bharatharshaba | Adhau madhyE thathAnthEcha vishNus sarvathra gIyathE [srImadh bhAgavatham 6.16.44 / mahAbhAratham – bhavishyath 132.95]”, (The chanting of the letters of vEdhas by the brAhmins is the chanting of His names / vishNu is sung in all the parts like in the beginning, middle and end of vEdhas, srI rAmAyaNam, and bhAratham, Oh best of bharatha race”), he is worshipped by all sruthi smruthi ithihAsa purANas;

thani yAnaiyai – As said in “dhyAvA pruthivI janayan dhEva Eka:” (He is only one who creates the heavens and earth), and in “sayaschAyam purushE, yaschAsAvAdhithyE, sa Eka:” (He who is in a man is the same as in the sun), and in “dhivyOdhEva EkO nArAyaNa:”(there is only one divine dhEva, that is nArAyaNan),

with none like Him, like a wild elephant, with its majesty;


kaNNamangaiyuL ninRAnai – As said in “muththin thiraL kOvaiyaip paththarAviyai niththilath thoththinai, arumbin alarai adiyEn manaththu Asaiyai amudham podhiyum suvaik karumbinaik kaniyaich chenRu nAdik kaNNamangaiyuL kaNdu koNdEnE [thirumangai AzhvAr’s periya thirumozhi 7.10.1](I have got the one who is like a collection of pearls that tempt us to make garland (prApyam – goal), he is the life of devotees, pearls kept in groups (prApakam, used as a means when in need), he is like a flower bud and blossomed (like yuvAkumara:), my heart’s desire, sugar cane grown by pouring nectar (which may be considered as hard to eat (have) so…), is also like an easily eatable fruit, in thirukkaNNamangai), – about paththarAvip perumAL who is gracing thirukkaNNamangai showing how enjoyable he is that can be experienced by everyone;

thaN thamizh seydha – As said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10](~ thirumangai Azhvar is saying to thirukkaNNamangaip perumAn: if you wish to, you too can learn the meaning of this prabandham/padhigam (these 10 pAsurams on you)), – can understand the gravity of venerability of emperumAn’s nature, form, qualities, and wealth (svarUpa, rUpa, guNa, vibhUthi), when one recites it (the prabandham) , as it would break the difficulties, and remove all the distress, that is, which he (thirumangai AzhvAr) gave us as dhramidOpanishath (thamizh), in the form of prabandham and blessed us (prabandheekariththu aruLina / ப்ரபந்தீகரித்தருளின);

neelan thanakkuto such thirumangai AzhvAr; AzhvAr himself said “kaNNamangaiyuL kaNdu koNdEn enRu kAdhalAl kaliyan urai seydha vaNNa oN thamizh [periya thirumozhi 7.10.10]” (~ I said that I got him in kaNNamangai, which is out of my love; that is me kaliyan; and I said this in the colourful and beautiful language of thamizh);

ulagil iniyAnaiin this world, for all the devotees, he (emperumAnAr) is the most loved; (including for thirumangai AzhvAr).

thirukkannamangai_manavala_mamunigalmaNavALa mAmunigaL as divining in thirukkaNNamangai

jIyar too divined “parakAla mukhAbja mithram [yathirAja vimsathi – 3] (~ emperumAnAr is like a sun to the lotus that is the face of parakAlan (thirumangai AzhvAr); which blossoms when seeing emperumAnAr)”. (Because emperumAnAr carried out the wishes of AzhvAr (who built compound walls), by administering the temple)

engaL irAmAnusanai – like he did for me, he has divined his incarnation to save everyone; to such emperumAnAr..

vandhu eidhinarE(they came and attained). As said in “srImAn Avira bhUthbhUmau rAmAnuja dhivAkara:” they understood his excellence and came (back) and joined him standing in queue.

muniyAr thuyarangaL mundhilum – when sorrows come competing with each other to reach first and surround such people, they wouldn’t feel sad, thinking Oh why have these come.

inbangaL moyththidinum kaniyAr manam – (like bees fly around their food), even if lots of happiness, as if those happiness do not have any thing else to do but be with them, would surround such people, they would not feel elated about them considering them as obtaining ripe fruits like happiness; gIthAchAryan said too, “na prakrushyEth priyam prApya nOdhvijEth prApya cha apriyam [bhagavath gIthA – 5.20] ((one whose mind is steadfastly fixed on brahmam) – neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant); and abhiyukththar (vEdhAnthachAryar) too said “mathana kathanai: naklishyanthE yathIsvara samsrayA: [yathirAja sapthathi] (those who have reached emperumAnAr would not worry about good and bad things].

From AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Happiness and sadness come and go, it is good that the karma is getting reduced, why get excited or become sad – is what emperumAnAr’s devotees think and stay firm.

bhagavath gIthA says that one should learn the truth about AthmA from thathva gyAnis (learned and practicing ones who understand the truth about chith (sentient), achith (non-sentient), and Iswaran (emperumAn)), and should try to attain that state, get rid of the illiteracy of thinking of the body as the Athma, stay firm in the comfort of reality of AthmA, and so not get excited or become sad about matters related to the unstable things of the world;

those who surrendered to emperumAnAr also learned the above truth from gyAnis, and so are focussed only on emperumAnAr’s divine feet and do not get excited or become sad about other things;

emperumAn is like a proud elephant; but it is such that every one can see and enjoy; such emperumAn wanted to get deeper into the meanings of thirumangai AzhvAr’s prabandham and tried to understand its meanings; periyavAchchAn piLLai’s vyAkyAnam says as AzhvAr saying to emperuman: “if you are interested, then you are going to have to be my sishya and enrich your learning – such is the weight of the core matter of this prabandham”.

‘vandhu’ eidhinar -> amudhanAr says devotees ‘came’ and joined emperumAnAr, instead of saying  ‘went’ and joined, because he is always with emperumAnAr.  (also, people had forgotten about the truth and their traditional ways and had gone away; now after realizing it due to emperumAnAr, ‘came’ (back) and joined him).

thirumangai-azhwarneelan was always seeing emperumAn at kaNNamangai to his eyes’ content, and was happy when was being with Him, and sad when was separated from Him; so he was not sad/happy related to material things;   emperumAnAr also was immersed in that neelan’s beautiful thamizh, and became dear to him; the sishyAs who depend on emperumAnAr are immersed in being servants of emperumAnAr.

– – – – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 16

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pAsuram 16

Introduction (given by maNavALa mAmunigaL)

Being pleased after thinking about the benefits he received (emperumAnAr’s grace), he wants all to become devoted (to emperumAnAr) in the same way, and for that he talks about emperumAnAr’s graceful help to this world, emperumAnAr who is the target of ANdAL’s grace, ANdAL who is the desire of emperumAn.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he celebrated emperumAnAr through his devotion to periyAzhvAr; in this pAsuram he talks about that AzhvAr’s daughter ANdAL’s natural compassion which emperumAnAr is living with, and his (emperumAnAr’s) nature being of extreme generosity, due to which he is constantly deliberating about giving paramapadham to everyone; when all of the ways of vEdhas were lost, and when kali (its ill effects) was spread everywhere and was ruling the world, he came from the other world to this soil and saved everyone, he is such a beloved one; and he (amudhanAr) wants everyone to be involved in that person, so he is explaining about the help of emperumAnAr.

thAzhvu onRu illA maRai thAzhndhu thala muzhudhum kaliyE
ALginRa nAL vandhu aLiththavan kANmin arangar mauli
sUzhginRa mAlaiyaich chUdik koduththavaL thol aruLAl
vAzhginRa vaLLal irAmAnusan ennum mAmuniyE                                     16


Word by word meaning (given by maNavALa mAmunigaL)

arangar – periya perumAL’s
mauli sUzhginRa malaiyai – garland worn on the thirumudi (divine head)
sUdik koduththavaL – wore that in her hair, made it fragrant, and gave Him; such glory; such ANdAL’s
thol aruLAl – her natural kindness as his water source for growing;
vAzhginRa vaLLal – (he) lives due to that; he is extremely generous
mAmuni ennum – distinguished muni (deliberates)
irAmAnusan – that is emperumAnAr;
Since it is eternal, not created by anyone, significant beyond what is seen (prathyaksham), or inferred (anumAnam), and existing as truth by itself …
oru thAzhvilla maRai – that is, vEdham that is not deficient, in being its own reference,
thAzhndhu – due to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden,
thala muzhudhum – in all of the earth
kali – kali yuga
ALginRa nAL – was ruling, during that time,
vandhu – (he) came (to this world) as requested (by emperumAn)
aLiththavan kANmin – see the one who redeemed that vEdha, and protected the world;
Implication is, like me shouldn’t you too live relating only to him (emperumAnAr) and to nothing else.


arangar mauli referring to periya perumAL who is in kOyil (srIrangam) in divine rest, since he is the one having divine rest in srIvillipuththUr as vadaperum kOyil udaiyAn; for such swAmi’s divine head;

sUzhginRa mAlaiyai – flower garland that can be used for decorating {, or, that can be decorated by emperumAn}

sUdik koduththavaLin her divine hair, as can be referred as ‘thAzh kuzhalAL’, first she decorated herself with that garland, and then removed it for presenting to the swAmi. As this happened, she was named ‘sUdik koduththavaL’ (~one who wore and then gave), and then that itself became her identity (her name is not mentioned in this pAsuram); like also said in ‘sUdik koduththa sudark kodiyE [thiruppAvai thaniyan]’.

emperrumAnAr-ANdALsUdik koduththavaL with koyil aNNar

thol aruLAl – As said in “udhathi parama vyOmnOr-vismruthya mAdhrusa-rakshaNa-kshamamithi dhiyA bhUya:srIranga dhAmani mOdhasE [srI parAsara bhattar’s guNa rathna gOsam – 56] (You spurned both the place of samudhra rAjan (your father) and parama padham (your husband’s place), and you have come to srIrangam for us) (this is said towards srIdhEvi nAchiAr, but applies to bhUmA dhEvi (ANdAL) as well) {maNavALa mAmunigaL also said “vaikuntha vAn bhOgam thannai igazhndhu, AzhvAr thirumagaLArAi [upadhEsa rathinamAlai – 22] (~spurned the comforts of srI vaikuntam and was born as divine daughter of AzhvAr)},

and in “anugraha mayIm vandhE nithayam agyAtha nigrahAm [vEdhAnthAcharyar’s yathirAja sapthathi – 2] (~thAyAr is full of blessings, and is incapable of taking any punitive action),
so, as she is the mother for all in these worlds, due to that motherly relationship, she is naturally merciful.

vAzhginRa by her mercy only, you see, is his well-being. When emperumAnAr performed charaNAgathy (surrendering), when azhagiya maNavALan had given sERththi (together) with srI ranga nAyakiAr in her sannidhi, he started with ‘bhagavan nArAyaNAbhi mathAnu rUpa [gadhya thrayam]’, it is famous that he performed prapaththi at Her divine feet first to begin with.

vaLLalin this way, through Her he performed prapaththi to Him, and got the benefit, and he gave that benefit to everyone in this world – such a great generous one. jIyar also divined about this beauty by saying “kAlathrayEpi karaNathraya nirmitha athi pApakriyasya saraNam bhagavath kshamaiva | sA cha thvayaiva kamalA ramaNErththithA yath, kshEmassa Eva hi yathIndhra! bhavathsrithAnAm [yathirAja vimsathi – 18]” (~rAmAnuja! for the sins one performed using the three faculties – mind, body, and speech, it is srIranganAthan who is present in srIrangam the only refuge during all three times of the day; in fact, it is the prayer of dhEvarIr through gadhya thrayam to aranganAthan during the divine day of panguni uthram that is our protection; this is our only protection.)

enRum mAmuni – as he is this much generous, he is always deeply deliberating about the protection of his devotees.

irAmAnusan – that is, emperumAnAr.

thAzhvu onRu illA maRai – vEdham not having any deficiency is about – bramam (mistaking one for other); pramAdham (forgetful); vipralambam (contradictions), etc.; purushapraNIthathvam (being created by someone); svaprAmANyE anya sApEkshathvam (having to refer to something else as source); anithyathvam (not existing at times/not lasting); and so on – none of these deficiencies are present in vEdhas.

maRai thAzhndhusuch vEdham got affected badly due to bAhya kudhrishtis (those not accepting vEdhas, and those giving wrong meanings to vEdhas), and due to the nature of kali yuga; kali cramped and tried to destroy the vEdha; (this is explained in length quoting vishNu purANam and srImath bhAgavatham); due to the badness of kali, it was walking in ways that should be rejected, and cornered and side tracked the vEdham.

thala muzhudhum kaliyE ALginRa nAL – Like how when light is hidden/removed, the darkness would surround and occupy the whole place, by the nature of this world that brings in darkness (ignorance), kali yuga was ruling alone this world; if time and place are right and amicable, then it would be possible to correct and protect; unlike that, the place was having multi-faceted enemies (of vEdhas), and time belonged to such people (so it was hard).

vandhu – during such terrible place and time, from Paramapadham he came as a blessing, as a divine incarnation in this world at srIperumbUthur

aLiththavan kANminhe came so and protected everyone, please see! Meaning is that, all of you please understand that he is your protector, so surrender to him and live right. AzhvAr too said, ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1] (~ Watch for it! kali’s effects will be destroyed!’).

From AzhwAr thirunagari srI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhas ever present means that the sequence of words is always the same – during annihilation when it is present in the divine mind of emperumAn, and after it is passed as is to brahmA during his creation process;
arangar – unlike in his other pAsurams where he says ‘arangan’, here he says ‘arangar’ -> similar to ANdAL using the word ‘arangar’ during praNaya rOsham (upset with emperumAn due to separation).

Andal Thirkalayanam-779299-p_kumar.blogspot.com
arangar – can be considered as a plural of arangan; like how those who attained mukthi might assume different forms in order to do kainkaryam, here emperumAn due to his extreme love for ANdAL, is taking different forms to be with her – he came from the form of arangan of srIrangam to the form of vadaperum kOyil udaiyAn at srIvillipuththUr; so two of them;
This is followed by very detailed descriptions about emperumAn’s love for ANdAL, greatness of ANdaL, greatness of emperumAnAr due to his considering thiruppAvai as an upanishath, and getting the name of thiruppAvai jIyar, how emperumAnAr removed the darkness created by kali, and so on.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 14

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kulasekarazhwarkulasEkara AzhwAr – thiruvanjikkaLam

Ramanuja_SriperumbuduremperumAnAr – srIperumbUthUr

pAsuram – 14

Introduction (given by maNavALa mAmunigaL)

Since emperumAnAr, who praises those who recite the divine poems of srI kulasEkarap perumAL, does not separate from me (paragatha svIkAram), adiyen have rid of the impulse of using other means for reaching the goal (, says amudhanAr).

Introduction (given by piLLailOkam jIyar)

This emperumAnAr in his previous incarnation was engaged with chakravarthi thirumagan (srI rAman); now srI kulasEkarap perumAL is deeply engaged in that, and as said in ‘sUthrE maNigathA iva’ like how an expert in gems would string them together, this AzhvAr had taken out from sAsthram the good gems and using his divine words created the prabandham; the divine feet of the noble ones who are involved in the experience of such prabandham of this AzhvAr are always praised by emperumAnAr; and such emperumAnAr would not rid of me; and because of that. the nature of taking the suffering by doing other means for reaching the goal has gone from me, (says amudhanAr).

gathikkup pathaRi venkAnamum kallum kadalum ellAm
kothikkath thavam seyyum koLgai aRREn kolli kAvalan sol
pathikkum kalaik kavi pAdum periyavar pAdhangaLE
thuthikkum paraman irAmAnusan ennaich chOrvilanE                  14


Word by word meaning (given by maNavALa mAmunigaL)

kolli kAvalan – srI kulasEkarap perumAL
kalai sol pathikkum – compiled the words from sAsthram like setting the stones of gems (in an ornament)
kavi – (as) poems;
pAdum periyavar – those who recite such poems as the outlet of their love;
pAdhangaLE thuthikkum – he who worships such noble ones’ divine feet,
paraman – he who does not have any one better than him in devotion toward bhAgavathas (devotees),
irAmAnusan – that is emperumAnAr,
ennaich chOrvilan – would not separate from me; so,
kathikkup padhaRi – becoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ don’t have to do difficult penances)
vem – very hot
kAnamum kallum kadalum – indiscriminately in all of the places of forest, mountain, and sea;
ellAm kothikka – such that all the faculties of the body heat up together,
thavam cheyyum koLgai aRREn – am rid of the intention to do such thapas (penance) .
venkAnamum kadalum ellAm kothikkath thavam seyyum koLgai – due to the intensity of the penance, those places themselves heat up – so explain some people.
kolli kAvalan sol pathikkum kalaik kavi – due to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram.
koLgai – svabhAvam
sOrvu – separation;   sOrvilan – am not having separation.


kolli kAvalan sol padhikkum kalaik kavisrI kulasEkarap perumAL who graces/protects the place thiruvanjikkaLam also known as kolli nagar, added in his prabandham in the right and fit places the details of bhagavath svarUpa rUpa guNa vibhUthi (nature, form, qualities, and wealth of emperumAn), and the thathva hitha purushArththam (truth, means, and goal) as given by sAsthras as their core meanings; like how an eager expert would know how to string together the gems in the right combination and setup. Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi).

kAvalan – rakshakan (protector).

pAdum periyavar pAdhankaLE – only the divine feet of those noble and knowledgeable ones (gyAnAdhikar) who, as an outlet of their devotion sing/recite this prabandham – such nobles ones as nAthamunigaL, ALavandhAr, periya nambi, thirumalai nambi, thirukkOttiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn.

thuthikkum paraman – (emperumAnAr praises those divine feet); As said in “guru padhAmbujam dhyAyEth gurOr nAma sadhA japEth gurOr vruththAschaka dhayEth gurOr anyam na bhAvayEth archhanIyamcha vandhyascha kIrththanIyascha sarvathA, (emperumAnAr) is always involved in praising, to the extent of having no comparison to such a superior level of devotion to bhAgavathas. The one who got mayarvaRa mathinalam (true knowledge with no blemishes) too divined “yavarElum – emmai ALum paramar [thiruvAimozhi 3.7.1]”, and, “nammai aLikkum pirAkkaL [thiruvAimozhi 3.7.5]”.

irAmAnusan ennaich chOrvilanE irAmAnusanemperumAnAr; ennai – me who has been accepted by emperumAnAr’s own mercy (paragatha svIkAram); chOrvilan – (emperumAnAr) would not get rid of me from now on.

From then, I got interested in prApyam (goal), and stopped paying attention to other means. prApakAnthara parithyAgaththukkum agyAna ashakthigaL anRu svarUpa virOdhamE pradhAna hEthu. “prApakAntharam agyarkku upAyam, gyAnigaLukku apAyam”, so it is said (in srI vachana bhUshaNam 116-118) (~ main reason to avoid going for other means (to reach the goal), is not due to ignorance or inability, but it is against our true nature; It is said, “other means are means for ignorant people; dangerous for knowledgeable/enlightened people”).

gathikkup pathaRi – being anxious to reach the ultimate goal

venkAnamum kallum kadalum As said in “poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkkavum vENdA [mUnRAm thiruvanthAdhi – 74]”, and “Un vAda uNNAdhu uyir kAvalittu udalil piriyAp pulan aindhum nondhu, thAm vAda vAdath thavam cheyya vENdA”, and “kAyOdhu nIdu kani uNdu vIsu kadunkAl nugarndhu nedunkAl amaindhu thIyodu ninRu thavam cheyya vENdA” [periya thirumozhi 3.2.1], in the very cruel forests, and living in the caves of mountains, and being in very cold waters, standing in the middle of five fires,

ellAm kothikkath thavam cheyyum – doing penance while all parts of the body are suffering together;

koLgai aRREn – got such impulse removed in me.


venkAnamum kallum kadalum ellAm kothikkath thavam cheyyum koLgai aRREn – is to say that I got removed of the impulse to do such severe penances and causing violent disturbance to the worlds. (This is shown with examples from bhagavath gIthA, srI rAmAyaNam, and bhAgavatham, where the penances cause the worlds to stir and become disturbed violently).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi). -> and these pAsurams, and ones in the middle like ‘mudi mEl mAl adiyaiyum [perumAL thirumozhi 7.1]”, and “arasu amarndhAn adi [perumAL thirumozhi 10.7]”  refer to the divine feet of emperumAn.  But emperumAnAr who is involved in the divine feet of this AzhvAr is focused on the divine feet of the devotees.

ennaich chOrvilan – he would not leave me since he has accepted me into his fold; only if I had tried and gone to him would there be a chance of me leaving him; since it is paragatha svIkAram there would not be any separation between me and emperumAnAr.

– – – – –

Translation: raghurAm srInivAsa dasan

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