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upadhESa raththina mAlai – 55

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

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pAsuram 55

Ar vachana bhUdaNaththin Azh poruL ellAm aRivAr
Ar adhu sonnEril anuttippAr – Ororuvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhu anRO adhu.                                                              55


Word by word meaning

uLLamE – Oh the mind!
aRivAr – those who know and keep
Azh poruL ellAm – all majestic distinguished meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram,
Ar – who are there?
anuttippAr – Those who put it in practice
nEril – in its steps (kramam)
adhu – that SrI vachana bhUshaNam
sol – says,
Ar – who are there?
Or oruvar – Those who understand its meaning and follow it in actions too, there may be one or two somewhere;
uNdAgil – if present
aththanai kAN – then that much only is there;
adhu – understanding its meanings and following it
aNdAdhadhu anRo – is not reachable,
ellArkkum – for everyone
isn’t it?


In the previous pAsuram he (maNavALa mAmunigaL) divined about its greatness such that it got the divine name of vachana bhUshaNam. In this, he divines to his mind about those who understand about its meanings, and about those who follow that in actions mentioned in that grantham.

Ar vachana bhUshaNaththin Azh poruL ellAm aRivAr – Who would know all the deep meanings of SrI vachana bhUshaNam diving deep inside it? Even for those having any amount of big knowledge, trying on their own effort is hard for entering or going through it, isn’t it?

First, it is rare that one would know the difference between this and other granthams, and learn this. If on the one side they did do this, understanding its meanings would be rare.

Even if they understood with great difficulty a little bit of apparent meanings, those knowing its deeper meanings would be hard to find isn’t it?

Azh poruL – Like said in ‘malaigaLum mA maNiyum malar mEl mangaiyum sankamum thanguginRa alai kadal [periya thirumozhi 2.8.5]’ (Ocean having in it the mountains, best kauthubha gems, pirAtti (thAyAr), and conch), the place where gem is formed is such that it is the ocean that would be having small items like gems, pearls in it; only the experts would dive into it and fetch them; for others it would be hard to go even approach the sea-shore;

in the same way, this which is ‘vachana bhUshaNa vArirASi’,  is also having the deep meaning of ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’ (love/care of AchAryan towards the Sishya is the only means for us to attain the ultimate goal of eternal kainkaryam to bhagavAn).

This too can be known only if AchAryan would teach about it, as said in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (starting to advice you the deep meaning (that SrIman nArAyaNan is the supreme)); as said in ‘vAkya sangathirithyAdhi Srutham vinA mahathAmapyasakyAni [yathIndhra pravaNa prabhAvam page-129]’ (If sentences, union/congruence of them, meanings are not heard/learned, it would be difficult to explain even for learned ones), this is hard it is to learn.

Even there too (at SrIvaikuNtam), periya pirAttiAr, as said in ‘sezhunkadal amudhinil piRandha [periya thirumozhi 2.7.1]’ (incarnated during churning ocean for nectar), would be of use (for purushakAram).

Here too, in SrI vachana bhUshaNam, starting from ‘purushakAra vaibhavam’ till ‘AchAryAbhimAnam’, even though all the meanings told in the six prakaraNams (sections) are deep, they are secondary to the last prakaraNam (section) that talks about charamOpAyam (last means – servitude to AchAryan) , isn’t it?

That is why it is starting from ‘thirumAmagaL than seer aruL ERRamum’, and divines as end meaning – ‘manniya inbamum mAgathiyum guruvennu nilai peRum inporuL thannaiyum [Sri vachana bhUshaNam thaniyan – 16]’.

This part of the grantham is a central gem like a main stone on a priceless ornament.

In the vyAkyAnam for ‘AchAryAbhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’, jIyar divined ‘iththanaiyum aruLichcheygaiyaip paRRa adhishtikkaiyittuk koNdu vandhadhu. keezh adangalum mEl adangalum idhin nishtaiyai sthApikkiRadhu’ (~ It has been building up to divine this (deep) meaning here; earlier and later sections are presented for establishing this).

That is why this is the deep meaning.

In the same way he (aruLALap perumAL emperumAnAr) divined a pAsuram starting from ‘vEdhamoru nAngin uL podhindha meyp poruL’ (the true meaning present inside the four vEdhams), and ending with ‘theedhil saraNAgathy thandha than iRaivan thALE araN Agum ennum adhu [gyAna sAram – 31]’ (is ….. that the divine feet of AchAryan is our protection).

Or, starting from ‘pERu tharuvikkumavaL than perumai ‘ and divining as ‘nal guruvin vaNamiyOdellAm vachana bhUdaNamadhil thERida namakku aruL [SrI vachana bhUshaNam thaniyan] ’, out of the meanings said in six prakaraNams (sections), sentient needs to understand the most important meaning for reaching the goal, as he (maNavALa mAmunigaL) is saying that everything should be researched and understood.

It goes with the previous explanation of Azh poruL ellAm to say – when defining self it should be understood as a disciple with the mentioned qualities; when understanding about AchAryan, it should be understood as one who is a shadpadhan as shown in the six prakaraNams (sections). So, one should learn all the deep meanings.

Even though the meanings are felt by the greatness of just the words in this grantham, it is rare to see those who reach true goal by having true faith in this, compared to those who create improper meanings, and get surrounded by harm (anarththam), as said in ‘sarvArthAn viparIthamcha [srI bhagavath gIthA – 18.32]’ (understanding in opposite wrong ways about sidhdham and sAdhyam).

This goes with what is said in ‘AmARu aRivudaiyAr Avadhu aridhu anRE [periya thiruvanthAdhi – 37]’ (It is rare to become one having the true/required knowledge, isn’t it?). So, he (maNavALa mAmunigaL) is saying ‘aRivAr Ar’.

Now it is talking about rarity of those who follow it in action (after knowing its meanings).

Ar adhu sol nEril anuttippAr – When it is hard to find those who know it, does it not go without saying that is harder to find those who follow what was learned?

anuttAnam – is – staying in the state of what it teaches, as said in ‘kaRRu adhanukkAm nilaiyil nillum aRindhu [upadhEsa raththina mAlai – 56]’. That is, having the state of AchArya abhimAnam (loving/loved by AchAryan), as said in ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ got the state of madhurakavi AzhvAr (~ being subservient to AchAryan getting his love and loving him)). In this, all the meanings are present in short, isn’t it?

adhu sol nEril anuttippAr Ar – Instead of following the wrong understandings of its meanings, who are there that follow properly according to true meanings of it? It is hard to have those who would obediently follow the ways of vachana bhUshaNam, isn’t it?

Even if there are those who would learn and follow other sAsthrams, those who would follow according to this SAsthram (SrI vachana bhUshaNam) is rare, isn’t it?

He who divined it himself divined its way as ‘Unam aRa Achariththu irukkum nALenai ninaindhu’ that is, divining the ways to follow with unblemished actions according to the meanings of this parama rahasyam (~ greatest secret), and due to that always be thinking about AchAryan.

{vyAkyAthA (commentator) of this prabandham, piLLai lOkam jIyar divines}:

He who understands its deep meanings, and follows it in practice in the way it has said, is the one who got without fail, the grace of (piLLai) ulagAriyAn; having such greatness of knowing and following them, is our periya jIyar that is our maNavALa mAmunigaL only here, isn’t it?

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupororuvar – maNavALa mAmunigaL – thiruvayindhirapuram

Now, as a question to his (maNavALa mAmunigaL’s) divine mind, as: is it not possible to find more such people in this big world which is suitable for many such things, he answers:

Or oruvar uNdAgil aththanai kAN uLLamE – For knowing and following this, like a rare medicine, if there may be one or two mahAthmAs (greatest ones), then that would be it.

Or oruvar – prathivAdhi bhayankaram aNNan, and who learned along with him in pAta sAlai (traditional school) that is ‘senthamizh sEr’ pattar pirAn jIyar – his staunch disciple who knows nothing else, is azhagiya maNavALa jIyar, who is subservient to him, isn’t it? As said in ‘aNNanai eNNil maRRoruvarai eNNAdhu en aNiviralE’, aNNa who is SrIvaishNava dhAsar respected madhurakavi dhAsan aNNa – if a few like them are there, that is all there is.

As said in ‘sa mahAthmA sudhurlabha: [srI bhagavath gIthA – 7.19]’ (such great person is very rare), and ‘sudhurlabhA bhAgavathA hi lOkE‘ (It is hard to find bhAgavathas in the world anywhere), and ‘thathrApi dhurlabham manyE vaikuNtapriyadharsanam [bhAgavatham 11.2.26]’ (I think it is rare to see one who is fond of SrI vaikuNtam),

it is hard to find those that follow emperumAn, isn’t it.  Given that, it is much harder even, to find those who follow AchAryan, isn’t it?

For being subservient to emperumAn we can see a kingdom that was always saying ‘rAmA rAma’, as said in ‘rAmO rAmO rAma ithi [SrI rAmAyaNam – yudhdha kAndam – 131.37]’. But, for being subservient to AchAryan, there is just one that is bharathan’s brother SathrugnAzhvAn only, isn’t it?

As said in ‘uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE, avargaLaich chiriththiruppAr oruvar uNdiRE [SrI vachana bhUshaNam 408/9]’ (~ there are ten (AzhvArs) who would speak lovingly when emperumAn gives them His dharSan, and they would be angry/upset when that does not happen; whereas madhurakavi AzhvAr who is always getting the grace of his AchAryan (such are AchAryas) nammAzhvAr, would be laughing at those other AzhvArs; and there is only one such;) ,

and as said in ‘vaduga nambi, AzhvAnaiyum ANdAnaiyum iru kaRaiyar enbar [SrI vachana bhUshaNam – 411]’ (~ vaduga nambi who is focused only on emperumAnAr would call as trying to be in two places at once, about kUraththAzhvAn and mudhaliyANdAn who have devotion towards emperumAn also),

so in this way, as said in ‘guru bhakthOththamOththama’ [devotes of a guru are excellent of the excellent), having those with wealth of being excellent of the excellent as devotees of guru are one or two people only, isn’t it?

uNdAgil – Implies that getting one or few is rare. If what cannot be found is found, that is all it would be.

uLLamE – Oh mind which is decorated with (the ornament that is) SrI vachana bhUshaNam! You are the one who understands the deep meanings in it, and follows it in action based on what it says, isn’t it? (as commentary given by piLLai lOkam jIyar)

If asking – Why? Would it not happen except for one or few?

Then –

ellArkkum aNdAdhadhu anRo adhu – If there are SrI vaishNavas, it is being hard to learn its majestic meanings by one’s own knowledge and the practicing of what it says is being hard to do in action as well. aNdAdhadhu -> not containable; because of that also it is hard to do (aSaktham). For anyone it is rare to follow as said, isn’t it.

adhu – shows that it is hard to get to its deeper meanings, and inability to follow its instructions.

It is said, ‘lOkAchAryakruthE lO(ha)kahithE vachanabhUshaNE | thathvArthadharsinO lOkE thannishtAscha sudhurlabhA: || jagadhAchAryarachithE SrImadhvachanabhUshaNE | thathvagyAnancha thannishtAm dhEhi nAtha! yathIndhra mE [SrI vachana bhUshaNam thaniyan](Those who are dedicated to the principles of vachana bhUshaNam of (piLLai) lOkAchAryar are rare in the world. Oh yathIndhrA! You please grant me the knowledge of truth (thathva gyAnam), and ability to follow it in action (anushtAnam), as given in vachana bhUshaNam divined by (piLLai) lOkAchAryar).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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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 – 11

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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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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