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upadhESa raththina mAlai – 49

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

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pAsuram 49

Angavar pAl peRRa siRiyAzhvAn appiLLai
thAm koduththAr tham maganAr tham kaiyil – pAngudanE
nAlUr piLLaikku avar thAm nalla maganArkku avar thAm
mElOrkku eendhAr avarE mikku.                                                     49


Word by word meaning

Angu – In that place,
avar pAl peRRa – as he got from nanjeeyar {must be nampiLLai or vadakkuth thiruveedhip piLLai}
siRiyAzhvAn appiLLaieeyuNNi mAdhavap perumAL (his another name)
thAm koduththAr – himself gave it
tham maganAr tham kaiyil – to the hands of his divine son named padhmanAbhap perumAL;
pAngudanE – In the same way
avar thAm – that padhmanAbhap perumAL
nAlUr piLLaikku – to one named nAlUr piLLai;
avar thAm – he himself
nalla maganArkku – to good divine son nAlUrAchchAn piLLai;
avarE – he himself
eendhAr – by grace gave it
mElOrkku – to the noble ones of later time
mikku – in a big/special way.


He (maNavALa mAmunigaL) divines about how this vyAkyAnam was carried out in sampradhAyam way, starting from nampiLLai’s grace, as obtained by eeyuNNi mAdhavap perumAL who has got the divine name of siRiyAzhvAn appiLLai, (who gave it to padhmanAbhap perumAL, who gave it to nAlUr piLLai, who gave it to nAlUrAchchAn piLLai, who after praying to dhEvap perumAL and getting the command of dhEvap perumAL spread it to several of next generation including) thiruvAimozhip piLLai, who is the AchAryan of maNavALa mAmunigaL, with this pAsuram Angavar pAl peRRa siRiyAzhvAn appiLLai.

Angu – In front of him, being in divine assembly (gOshti); or, from the situation of getting it from the divine hands of vadakkuth thiruveedhip piLLai;

avar pAl peRRa – Being the chief of gOshti, and being the principal one doing upanyAsam of eedu – from such nampiLLai, he (eeyuNNi mAdhavar) got the meanings like getting wealth, as said in ‘uRu perum selvamum [rAmAnusa nURRanthAdhi – 19]’. The scene of that place, the preceptor, and the grantham! (oru dhEsamum dhEsikarum kOSamum irundhapadi).

siriyAzhvAn appiLLai thAm – His (eeyuNNi mAdhavap perumAL) other name (siRu pEr) being this. Such is the wealth that he got, he –

thAm koduththAr tham maganAr tham kaiyil – Like how one would show their savings, he that is mAdhavap perumAL, passed it on into the hands of his divine son who is identified as padhmanAbhap perumAL. That is, after bestowing the meanings of eedu muppaththARAyiram (36000 padi), he handed over the SrIkOSam (text) in his divine hands as well. That is why it is said ‘mAdhava padhmanAbha [eedu thaniyan]’.

In this way they both were advising this grantham in OrAN vazhi, and not publishing the SrIkOSam but nurturing it in kOyil AzhvAr (pUjA room) as part of their thiruvArAdhanam (daily worship), based on the condition of nampiLLai; this is how the eedu of thiruvAimozhi was handled.

In this way, protecting it like protecting wealth, this was taken care of in the thirumALigai (divine house of SrIvaishNavas) at perumAL kOyil (kAncheepuram), bhattargaL thiruveedhi (name of the street).

pAngudanE nAlur piLLaikku avar thAm – That is, surrendering to the divine feet of padhmanAbhap perumAL, and with his (nAlUr piLLai) obeisance to that feet, prostrating, speaking with pleasant words, etc., made him happy as said in ‘kurukkaLukku anukUlarAi [periyAzhvAr thirumozhi 4.4.2]’ (well disposed to do services to AchAryan), so in this way, padhmanAbhap perumAL who was pleased by the obeisances and services, decided to bestow eedu that had been forwarded along one-on-one, to nAlUr piLLai whose services served as the means.

So he took him in front of pEraruLALap perumAL, and thinking that he should get an authentic vow that he would not reveal it to anyone, and so through archakar he requested for SrI SatakOpam to be pressed on his (nAlUr piLLai’s) divine head;

he (nAlUr piLLai) who understands the intention of minds, understood the way in which it was pressed in the head to imply that the text should not be released to anyone, (but) he looked at dhEvap perumAL’s divine face, and as said in ‘aruLALar thiruvadiyai UnRinavar’ (one who pressed the SrI satakOpam of dhEvap perumAL), showed him the sign, pressing it in the head;

and emperumAn who understands everything, felt it in his divine mind, and after thinking through he gave divine command through archakar, ‘you shall propagate this to everyone’, and the AchAryan padhmanAbhar who heard this, and as it is not happening according to the old ways, accepted ‘thiruvuLLam Anapadi’ (as your divine mind wished), and after that, with happiness, he divined it (to nAlUr piLLai).

As he (nAlUr piLLai) wished to propagate it to everyone, with that idea in his divine mind, he who is focused only on the welfare of others, had done things like pradhakshiNam (circumambulating emperumAn’s sannidhi), doing namaskArams (prostrating), etc., and more.

And since this emperumAn is ‘arthithArtha paridhAna dhIkshitha’ (vowed to fulfill the desires of the devotees), He commanded like this (for propagation of eedu).

That is why, ‘since nAlUr piLLai got it by his prayers, he is referred as ‘sumana: kOlEsa dhevAdhipAn [bhagavath vishaya thaniyan]’  (kOlavarAhap perumAL being his another name).

Isn’t it in the same way thiruvAimozhip piLLai had SrI ranganAtha’s divine feet on maNavALa mAmunigaL , and propagated the eedu of thiruvAimozhi.

It is to be said as ‘charaNAbja samarppaNAth | dharSayan sugrahAnArthAn dhramidOpanishathkirAm’ (~ placing unto your lotus feet, show the meanings of thiruvAimozhi that are known).

nalla maganArkku avar thAm – That nAlUr piLLai, as emperumAn fulfilled his prayers,  showed his gratitude as when he got a divine son he named him as ‘dhEvap perumAL’; such son who got this name, who learned everything, and being so, such –

nalla maganAr – nAlUrAchchAn piLLai’ (being other name), his father divined him the eedu saying – you propagate this. Like father like son in auspicious qualities.

Or, (to explain the phrase of pAsuram by combining the words differently), for ‘ivar aruLALar thiruvadi UnRiyavar [bhagavath vishaya thaniyan]’ (one on whose head SrI satakOpam (SatAri) of SrI dhEvarAjap perumAL was well pressed meaning well blessed, one who pressed on the SrI SatakOpam of srI dhEvarAjap perumAL),

the word ‘ivar’ (he) could refer to padhmanAbhar, having his divine grace could be said for nAlUr  piLLai, and saying ‘thiruvadi UnRiyavar’ as by nAlUr piLLai saying to nAlUrAchchAn piLLai as per divine feet of peraruLALar to be set on the son, and in that say ‘thiruvadi UnRina dhEvap perumAL kaikoNdu aruLum thirumalai AzhvAr [bhagavath vishaya thaniyan] (thiruvAimozhip piLLai who was lovingly accepted by nAlUrAchchAn piLLai (who is the son of nAlUr piLLai), as his disciple), that is talking about thiruvAimozhip piLLai – and so they divine as the meaning for this phrase. This line of explanation would match very well with that of ‘melOrkku eendhAr avarE mikku’.

mElOrkku eendhAr avarE mikku – that is, unlike the aforementioned way of passing this one to one, by his generosity, he who is given (eedu) by the grace of kOlavarAhap perumAL, he having the (other) name of dhEvap perumAL (as named by this divine father) , (that is, nAlUrAchchAn piLLai), divined the obtaining of thirumalai AzhvAr (thiruvAimozhip piLLai), and starting from him he divined eedu to thirunArAyaNapurththil Ay, thiruvAimozhi AchchAn piLLai as well. That is why it used the plural word ‘mElOr’ (future noble ones).

This information is in his thaniyan too – ‘thrEdhApravarthya bhuviya: prathayAm chakAra [nAyanArAchchAn piLLai thaniyan](he who made it popular in the world by divining to the three).

It is said too ‘SrISailanAtha gurumAthru gurUththamAbhyAm SrISUkthi dhESikavarENa cha yasthridhaivam [nAlUr piLLai thaniyan]’ (thiruvAimozhi’s bAshyam that is eedu sath sampradhAyam, which got enriched by the three, that is thiruvAimozhip piLLai, thirunArAyaNapuraththu Ay, and thiruvAimozhi AchchAn..).

thiruvaimozhi-pillaithiruvAimozhip piLLai

avarE mikku – by this, their requesting (for it) could be considered as excessive – such was the way he himself gave them the meanings after getting them, due to his generosity.

Not only that, maNavALa mAmunigaL himself has mentioned in the vyAkyAnam of ‘mARRuth thAi [periyAzhvAr thirumozhi 3.9.4]’ (like the mother), about nAlUrAchchAn piLLai teaching the meanings of all the prabandhams to thiruvAimozhip piLLai (such was that piLLai’s generosity and interest).

In many places of periyAzhvAr thirumozhi vyAkyAnam by maNavALa mAmunigaL, he divines ‘nAlUr piLLai prasAdhiththathAga AchchAn piLLai aruLich cheyvar’ (nAlUr AchchAn piLLai would say that this (meaning) was divined by nAlUr piLLai).

Due to thiruvAimozhi such was the Acharya-sishya relationship between that father and son, such relationship could also be seen in the cases of – kUraththAzhvAn bhattar, periyavAchchAn piLLai and his sons, vadakkuth thiruveedhip piLLai piLLai lOkAchAryar, (eeyuNNi) madhavarpadhmanAbhar, and nAlUr piLLainAlUrAchchAn piLLai.

As said in ‘thirumalai AzhvAr theevinaiyOm thammaik kuruvAgi vandhu uyyak koNdu [Arththi prabandham – 46]’ (~ thiruvAimozhip piLLai accepted the lowly me and came as AchAryar and saved me)), He who is accepted by thirumalai AzhvAr (thiruvAimozhip piLLai), who is said as ‘dhEvap perumAL kaik koNdaruLum thirumalai AzhvAr’, such maNavALa mAmunigaL got the meanings of thiruvAimozhi and all dhivya prabandhams, and after that he spread it in the world, isn’t it?

(He got the meanings from his AchAryan as said in) ‘AryAScha SrISailanAthA dhadhigatha SatajithsUkthi bhAshyO mahimnA [bhagavath vishya thaniyan?]’ (by the greatness of the vyAkyAnams of nammAzhvAr SrISukthi learned from thiruvAimozhip piLLai),


‘AsisrayadhayambhUya: SrISailAdhISadhESikam | aSEshAnshruNoth dhivyAn prabandhAn pandhanachchidha: [yathIndhra pravaNa prabhAvam – 57](This azhagiya maNavALap perumAL reached an AchAryan named thirumalai AzhvAr. From him, he learned the meanings of all dhivya prabandhams that break the bondage of births).

It is said, ‘yE(a)vApya saumyavarayOgi varAchchatAri SrIsUkthi bhAshya madhi thathprathitham vithEnu: | thAn bhattanAtha munivAna mahAdhriyOgi vAdhUla vamsyavaradhAryamukhAn bhAjAma: [bhagavath vishya thaniyan?]’ (From which guru that thiruvAimozhip piLLai learned, all of the prabandhams without leaving even one, he crossed the bounds of dhivya prabandham learning and learned again?)

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 30

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

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pAsuram 30

eNNarum seerp poigai munnOr ivvulagil thOnRiya Ur
vaNmai migu kachchi mallai mAmayilai – maNNiyil neer
thEngum kuRaiyalUr seerk kaliyan thOnRiya Ur
Ongum uRaiyUr pANan Ur                                                                              30


Word by word meaning

seer – greatness
eNNa arumthat is hard to fully count/comprehend; (such)
poigai munnOrpoigai AzhvAr, bhUthaththAzhvAr, pEyAzhvar
thOnRiya – divined their incarnations
ivvulagil – in this world
vaNmai migu – bountiful / generous
Ur – cities / places of
kachchi – thirukkachchi (kAncheepuram)
mallai – thirukkadanmallai (thiruk kadal mallai)
mA mayilai – and great thiru mayilai (mylApore / thiruvallikkENi)
seer – Great
kaliyanthirumangai AzhvAr
thOnRiya – divined his incarnation
Ur – in the city / place, (where)
maNNiyil – river maNNi
thEngum – is full of
neer – water, (that is),
kuRaiyalUr – thiruk kuRaiyalUr.
pANanthiruppANAzhvAr (divined his incarnation in the)
Ur – city / place of
uRaiyUr – thiru uRaiyUr.


Starting with ‘anthamizhAl naRkalaigaL Ayndhu uraiththa AzhvArgaL [upadhEsa raththina mAlai – 5]’, till now, he (maNavALa mAmunigaL) explained in detail for everyone to know, about the divine name, month and star day of divine incarnation of AzhvArs, and their divine prabandhams as said in ‘vAzhvAna thirumozhigaL’.

After this, he divined in his mind that since AzhvArs’ places of incarnation are also of importance to us similar to ayOdhyA, mathurA, etc., he starts to divine about them through four pAsurams; in this first one of that series, starting with poigaiyAr, he is divining about five of the AzhvArs’ divine places of incarnation, starting the pAsuram with ‘eNNarum seer’.

That is, the first three AzhvArs, that is mudhalAzhvArs, whose auspicious qualities could not be counted / comprehended as said in ‘eN il thol pugazh [thiruvAimozhi 3.3.3]’ (~  (emperumAn) having uncountable greatness). He (maNavALa mAmunigaL) is showing that these are the places in which incarnations were divined by such AzhvArs whose qualities are of big uncountable groups, saying – vaNmai migu kachchi mallai mA maiyilai

That is, big cities like kachchi (kAncheepuram), etc., are the aforementioned three AzhvArs’ places of incarnation.

vaNmai (bountiful / prosperity) for kachchi is – as said in ‘niRaindha seermai neeL kachchi [periya thirumozhi – 2.9]’ (~ kachchi with full of greatness), it is filled with dhivya dhESams, and is also beautiful having decorations of a city as said in ‘azhagAya kachchi [periya thirumozhi 2.9.1]’ (beautiful kachchi). It is to be said as ‘ninRan irundhAn kidandhAn [periya thirumozhi 2.4.1]’ (standing, sitting, and lying poses of emperumAn), and ‘idhuvanRO manRAr pozhiR kachchi mANbu’.

Or, the greatness of helping the samsAris to have true life by seeing the sarvESvaran lying down in kachchi vekkA, and see poigai AzhvAr who came and rose (incarnated) in kachchi.

mallai – After saying ‘mallai kachchik kidandhavan Ur [periya thirumozhi 2.6.5], he said ‘kadal mallaith thala sayanam [periya thirumozhi 2.6.6.]’ (~ thirukkadal mallai dhivya dhESam, with sthala sayana perumAL), isn’t it? So kadal mallai that is equal to kachchi. It is said as ‘vangaththAl mAmaNi vandhu udhu munneer mallaiyAy! [thirunedunthANdakam – 9]’ (~ thirukkadal mallai dhivya dhEsam where priceless gems are washed to the shore by the sea of boats/ships). This place is having priceless jeevAthmA and Isvaran, isn’t it?

That is, it is having both bhuthaththAzvhAr as said in ‘seethaththAr muththukkaL sErum kadal mallai bhUthathAr [iraNdAm thiruvanthAdhi thaniyan]’ ((with the inner meaning of) bhUthaththAzhvAr the priceless pearl of thirukkadal mallai), and the emperumAn as said in ‘kadal mallaith thala sayanaththu uRaivAr [periya thirumozhi 2.6.1] (~ sthala sayana perumAL in lying position at thirukkadal mallai)’.

mA mayilai – As said in ‘neeLOdham vandhalaikkum mA mayilai [nAnmugan thiruvanthAdhi – 35] (~ great city of mayilai where the waves rush to gently touch the feet of emperumAn)’, it is suitable for pEyAzhvAr to come and incarnate in this place that is a big city. Same is said in ‘vandhu udhaiththa veN thirigaL [mUnRam thiruvanthAdhi – 16], etc. That (place) is also being in the same (great) way.


seerk kaliyan thOnRiya Ur maNNiyil neer thEngum kuRaiyalUr – That is, as said in ‘koNda seerth thoNdan [periya thirumozhi 8.10.10]’, having auspicious qualities like gyAnam (knowledge), bhakthi (devotion), etc., and due to that, as said in ‘arumpeRal anbu pukkittu adimai pUNdu uyndhu [thirunedunthANdakam – 5]’, having the wealth of kainkaryam (subservience) through speech and body – such thirumangai AzhvAr.

Or, ‘seerk kaliyan’ to call as kaliyan (having strength) as he grabbed the ring from divine feet, and other things like anguLiyam, dresses, jewels, and then stole His whole wealth that is thirumanthram – such greatness.

It is said, ‘avaLukkuth thiruvadigaL koduththa thiruvAzhi modhirathO pAdhi ivanukku AchAryan prasAdhiththa thirumanthramum’. (Like the ring that thiruvadi (hanuman) gave to seetha pirAtti, Acharyan has divined him (us) the thirumanthram).

kaliyan_uthsavam_thiruvali_thirunagari_thirumangai_azhvar (Large)thirumangai AzhvAr at thiruvAli thirunagari

AzhvAr having such divine wealth, and his place of birth is having the wealth of water in the rivers similar to that in thirunagari, as said in ‘pongu punal maNNi [periya thirumozhi 4.1.4, and iyal sARRu](Rich water resources of maNNi river).

Due to this wealth it is said ‘kali mikka sennel kazhani [rAmAnusa nURRanthAdhi – 88]’ (paddies with bustling and rich grains). This is also like ‘kali vayal thennan kurugUr [thiruvAimozhi 5.2.11]’ (paddy fields of AzhvAr thirunagari that are constantly planted and reaped).

That thirukkuRaiyalUr is such that it can be said as a part of thirunagari (in wealth of water, paddy fields, etc).

kuRaiyalUr seerk kaliyan thOnRiya Ur, Ongum uRaiyUr pANan Ur There is togetherness of month and star days for them (both AzhvArs (thirumangai AzhvAr and thiruppANAzhvAr) incarnated in the month of kArththigai, and star days of kArththigai and rOhiNi).

pANan Ur Ongum uRaiyUrEminence of uRaiyUr is – due to the incarnation of him who is in the clan that is eminent due to being amicable to subservience.

{ SrIvachana bhUshaNam explains that those in the last varNams naturally have subservience and so it is a great birth – naichyam janma sidhdham; AgaiyAl uthkrushta janmamE srEshtam – 216,217}

Also, as said in ‘kOzhiyum kUdalum kOyil koNda kOvalar [periya thirumozhi 9.2.5]’ ( (emperumAn) like a gOpalakrishNan who is having the place of stay as uRaiyUr, and kUdal (then madhurai)), sarvEsvaran is happily present in this dhivyadEsam (uRaiyUr), and with pirAtti being identified with the name of the dhivyadhEsam as ‘thiruvAzh uRanthai’, and ‘uRaiyUr valliyAr’, as this is the place of her birth – the greatness due to these, for uRaiyUr.

So it says that the place having such greatness is the avathAra sthalam (place of incarnation) of thiruppANAzhvAr.

thiruppANAzhwarthiruppANAzhvAr – uRaiyUr

This (uRaiyUr) is the area (thuRai) that is opposite to ‘thirumugath thuRai’ (emperumAnAr’s usual place of bathing (guruparamparA prabhAvam – page 262]); so a place suitable to have mutual reciprocation between bhagavAn and his devotees due to the emperumAnAr’s relationship in this place (edhir vizhi kodukkaikku pAngAna dhESam AyiRRu).

– – – – –

Translation: raghurAm SrInivAsa dhAsan

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