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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 – 33

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

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pAsuram 33

seerArum villipuththUr selvath thirukkOLUr
ErAr perumbUthUr ennum ivai – pAril
madhiyArum ANdAL madhurakavi AzhvAr
ethirAsar thOnRiya Ur ingu                                         33


Word by word meaning

Arum – having (porundhiya)
seer – greatness, (that is)
villipuththUrSrIvillipuththUr and
selvam – having wealth (that is)
thirukkOLUr – thirukkOLUr and
Ar – full of
Er – beauty (that is)
ennum ivai – such dhivyadhEsams
Ur – (are the) places
pAril – in the earth (where)
Arum – (one(s)) having divine/special
madhi – knowledge
ANdALsUdik koduththa nAchiyAr
madhurakavi AzhvArmadhurakavi Azhvar and
thOnRiya – divined their incarnation


Now, he (maNavALa mAmunigaL) is divining here with ‘seerArum villipuththUr’, the places of incarnation of those who were divined about in an earlier pAsuram that started with ‘AzhvAr thirumagaLAr ANdAL … [upadhESa raththina mAlai – 21].

Since they incarnated as said in that pAsuram as ‘vAzhvAga vandhu udhiththa [upadhESa raththina mAlai – 21], the places of their incarnation is also having full of greatness and wealth everywhere.

seerArum villipuththUr – SrIvillipuththUr having thriving wealth. That is like the combination of pon (gold), maNi (gems) and muththu (pearls) put together, having golden feet of emperumAn villipuththUr uRaivAn [nAchchiyAr thirumozhi – 5.5]’ (emperumAn divining his presence in SrIvillipuththUr), and nAchchiyAr who is the sthree dhanam (wealth) as can be said as ‘maNivalli’, and, incarnating in the place where pearls are formed and as said in ‘ikkarai ERi iLaiththu irundhEn [periyAzhvAr thirumozhi 5.3.7]’ (came out of the samsAram to the other shore due to your grace), like a (seeker) muktha who has reached the shore, that is periyAzhvAr – having such combination it is having unlimited ever present wealth.

Srivilliputhoor-Aandaal-Temple-wikipediaSrIvillipuththUr temple

Or, it can be said as referring to nAchchiyAr that is ‘kOvalar tham pon kodi [thiruppAvai – 11]’ (sister of gOpalars (cowherd boys) and looking like a slim (and beautiful) creeper of gold), and sarvEsvaran that is ‘maNiyai vAnavar kaNNanai [thiruvAimozhi 1.10.11]’ (One who has a form like a (radiant) precious gem, being the controller of those in paramapadham).

Or, it can be said as talking about AzhvAr and thirumagaLAr who have assumed the birth of cowherds and spending time immersed in the qualities (of emperumAn) as said in ‘seer malgum AyppAdi [thiruppAvai – 1]’ (wealthy place of thiru AyppAdi), they are being complete in krishNan’s qualities as said in ‘mali pugazh vaN kurugUr [thiruvAimozhi 4.2.11]’ (having much greatness, head of thirukkurugUr (nammAzhvAr)).

selvath thirukkOLUr – As said in ‘selvam malgi avan kidantha thirukkOLUr [thiruvAimozhi 6.7.7]’ (having much wealth, thirukkOLUr, where he is in lying position), it is having vaiththamAnidhi (huge wealth being preserved for emergency / also the name of emperumAn there).

ErAr perubUthUr – That is, since ‘ErAr ethirAsar [upadhESa raththina mAlai – 37]’ (full of beauty, emperumAnAr) incarnated there, the place is also being ‘ErAr’ (full of beauty), that is SrIperumbUthur.

Or, as said in ‘senkayal vAvigaL sUzh vayal nALum siRandha perumbUthUr [Arththi prabandham – 32]’ (~ ever great SrIperumbUthUr that is full of fields, waters, fish, etc.), it is talking about the fertile place.

ennum ivai – in this way these places that are talked about as popular.

pAril madhi Arum ANdAL madhurakavi AzhvAr ethirAsar thOnRiya Ur ingu – that is – being full of bhagavath gyAnam (knowledge about emperumAn, etc), and which extends up to His devotees – having such quality is ANdAL – she incarnated in ‘seerArum SrIvillipuththUr’ (mentioned above).


Like ‘Ayar kulaththinil thOnRum (m)ANi viLakku [thiruppAvai – 5] ((krishNan) beautiful lamp/gem who arrived in the clan of cowherds)’, here in the clan of ‘vEyar’ this ‘lamp’ incarnated.

Having knowledge equivalent to the aforementioned, who does not know any thing other than nammAzhvar as said in ‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’, (that is, madhurakavi AzhvAr),

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691madhurakavi AzhvAr with his lord nammAzhvAr – (dhEvap) perumAL kOyil (kAncheepuram)

and, emperumAnAr the head of yathis, the places in which they appeared, that is, ‘selvath thirukkOLUr ErAr perumbUthUr’ (mentioned previously).

ingu – (here) – Gives the meaning that those who are ‘there’ (in SrIvaikuNtam) descended here and appeared.

It is said ‘yadhAvathArAnmathurA murArE rAmasya sAkEtha purI cha yadhvath | thadhA yathIndhrasya sadhAmupAsyA mahA bhUtha purI bhabhUva [prapannAmrutham 2.28]’ (Like mathuRa due to incarnation of murAri the krishNan, and like ayOdhya due to incarnation of rAman, SrIperumbUthUr due to the incarnation of yathirAja, became virtuous/sacred).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 26

SrImathE SatakOpAya nama:
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pAsuram 26

vAyththa thirumanthiraththin maththimamAm padham pOl
seerththa madhurakavi sey kalaiyai – Arththa pugazh
AriyargaL thAngaL aruLichchyal naduvE
sErviththAr thARpariyam thErndhu.                                                       26


Word by word meaning

maththimam Am padham pOl – Like the ‘nama’ word in the middle
thirumanthiranththin – of thirumanthram
vAyththa – that is corresponding to our true nature (svarUpa anurUpam),
madhurakavimadhurakavi AzhvAr
seerththa – who is full of greatness
sey – divined
kalaiyai – the prabandham that is kaNNinuN chiruththAmbu;
AriyargaL thAngaLpUrvAcharyas (preceptors)
Arththa – (who are) full of
pugazh – glory
thErndhu – understood
thARpariyam – its purpose/meaning/essence
sErviththAr – and added it to be
aruLichcheyal naduvE – in the center of dhivya prabandhams divined by AzhvArs.


Now, he (maNavALa mAmunigaL) is divining with an example about how AchAryas who research about the meanings of dhivya prabandhams, had researched the greatness of meanings of this AzhvAr’s dhivya prabandham and established it to be in the mid part of dhivya prabandhams (when looking in the order of full recital of the dhivya prabandhams), with ‘vAiththa thirumanthiraththin maththimamAm padham pOl’.

This thirumanthram ‘vAyththa is that it is complete in words and meanings, and so is according to our true nature. It is said too that ‘Sarvam ashtAksharAnthassadham [hArItha smruthi – 3.45]’ (everything is present in this thirumanthram that is of eight letters) – such is the greatness of thirumanthram.

As the etymology/origin for the word manthram is ‘manthrAram thrAya ithi manthra:’ (since it protects the one that deliberates on it, it is called manthram), thirumanthram uplifts from samsAram (life in the material world) those who inquire/deliberate on it. This is as divined in the divine saying (aruLichcheydhu aruLi) of ‘samsAra nivarththakamAna periya thirumanthram [SrI vachana bhUshaNam 315]’. The same is said in ‘sathyassamsAra nAsanam’ (samsAram is destroyed immediately).

maththimamAm padham pOl – Like the middle word which is present in it (thirumanthram) that is namas. That word (nama:) removes the hurdles regarding: svarUpam (true nature of self), upAyam (means), and purushArththam (goal), and tells us about what is svarUpam, upAyam, and purusArththam; also, as said in ‘sidhdhE thadheeya sEshathvE sarvArththAs sambhavanthi hi’ (by being servants of devotees all good are created isn’t it?), this manthram includes servitude to emperumAn’s devotees. It is the meaning of this word that is according to our true nature.

This (prabandham of madhurakavi AzhvAr) is also like this word (nama:) of thirumanthram.

Along the same lines, madhurakavi AzhvAr too, as said in ‘thadhiyAnAm akrEsara:’ (is foremost among devotees) in relation to nammAzhvAr (who is such a devotee), had divined about nammAzhvAr as being the head, protector, true destiny, etc., in his prabandham that is kaNNinuN chiruththAmbu.

seerththa madhurakavi sey kalaiyai – commendable prabandham kaNNinuN chiruththAmbu of this AzhvAr, which he said as ‘madhurakavi sonna sol [kaNNinuN chiruththAmbu – 11]’ (~ words said by madhurakavi), sErviththAr – placed such prabandham (to be in the middle).

seerththa madhurakavi – also says about him having the honor of not knowing any other master.

seerththa sey kalaiyai – More than prathama parvam related (first state, i.e.,subservient to emperumAn), it is charama parvam related (last state, that is, subservient to AchAryan/devotee); such prabandham would be having much greatness isn’t it?   This prabandham includes the greatness of holding the inner meaning of vEdhas as said in ‘mikka vEdhiyar vEdhaththin uL poruL [kaNNinuN chiruththAmbu – 8]’ (inner meanings of vEdham recited by the learned vaidhikas). This prabandham has got the greatness of ‘avar pAsuram koNdu ivvarththam aRudhi idak kadavOm [SrI vachana bhUshaNam – 409]’ (shall show the meaning (of charama parvam) using the prabandham of madhurakavi AzhvAr).

Also, to the divine feet of nammAzhvAr, SrI nAthamunigaL had repeated this prabandham 12000 times, and due to that nammAzhvAr’s mind was soothed, and so all the dhivya prabandhams became available, isn’t it? It is the greatness of this prabandham that that is attributed due to this too.

thiruppuLiyAzhwArthiruppuLi AzhvAr where nAthamunigaL recited kaNNinuN chiruththAmbu 12000 times

In this way this prabandham which is having the greatness of conveying the inner meaning, that is madhurakavi AzhvAr’s prabandham of kaNNinuN chiruththAmbu, they included this in the middle of beautiful dhivya prabandhams.

Arththa pugazh AriyargaL thAngaLAchAryas who follow the way of preceptors, determined the ways of madhurakavi AzhvAr (being dependent on AchAryan), and they have the glory that came due to researching the meanings of dhivya prabandhams;

Arththa pugazh is ‘Arndha pugazh’ similar to what is said in ‘Arndha pugazh achchuthan [thiruvAimozhi – 3.5.11]’ (full of glory).

nammazhwar-madhurakavi-nathamuniAcharyan nAthamunigaL with madhurakavi AzhvAr and nammAzhvAr

Since this prabandham gives the meanings expressed in pathikams like ‘payilum sudar oLi [thiruvAimozhi 3-7]’, and ‘nedumARku adimai [thiruvAimozhi 8-10], the AchAryas researched its greatness in meanings; like how when constructing a garland one would set a central gem store in the middle, due to which the whole garland would brighten up/become meaningful, they included kaNNinuN chiruththAmbu in the middle of other prabandhams such that those prabandhams became meaningful/useful.

This is like how the ‘nama:’ word in the middle brightens up the manthram, this prabandham being in the middle brightens up the dhivya prabandhams.

Like how this AzhvAr’s star day of incarnation, that is chiththirai month’s chiththirai star day is in the middle of thamizh months and is being bright among other months, madhurakavi AzhvAr ‘s prabandham of kaNNinun chiruththAmbu is in the middle of prabandhams

and would enrich those other dhivya prabandhams too.

When considering this prabandham as equivalent to the middle word ‘nama:’ of thirumanthram, then it would be possible to think of all the prabandhams placed before this as giving the meaning of the word prior to nama: in thirumanthram (praNavam), and  prabandhams placed after this as giving the meaning of the word after nama: (that is, nArAyaNa).

To explain that, ‘vEdhaththukku Om ennum adhu pOl [upadhEsa raththina mAlai – 19] (like praNavam for vEdham) starting from thiruppallANdu up to the prabandham before kaNNinuN chiruththAmbu are of the meaning of praNavam, kaNNinuN chiruththAmbu standing for the meaning of nama:, and after that, starting from ‘nArAyaNA ennum nAmam [periya thirumozhi 1.1]’, till the thirumadals that include ‘nArAyaNa O maNivaNNa nAgaNaiyAy vArAy en Ar idarai neekkAi’ are of the meaning of ‘nArAyaNa’, and of the meaning of ‘Aya’ of thirumanthram, which signifies that which is related to kainkaryam.

chiththirai month’s chiththirai star day is the incarnation day of thirumalai ananthAzhvAn too who is a follower of the words of AchAryan, isn’t it? That is why he got the dhAsya name of madhurakavi dhAsan.

– – – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 25

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

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pAsuram 25

ErAr madhurakavi ivvulagil vandhu udhiththa
seerArum chiththiraiyil chiththirai nAL – pArulagil
maRRuLLa AzhvArgaL vandhu udhiththa nALgaLilum
uRRadhu emakku enRu nenjE Or.                                                 25


Word by word meaning

Er Ar – Full of beauty (that is)
madhurakavimadhurakavi AzhvAr
vandhu udhiththa – came and divined his incarnation
iv ulagil – in this world
seer Arum – (in the) fully great
chiththiraiyil – month of chiththirai (chaithra)
chiththirai nAL – in the star day of chiththirai (chithrA);
emakku – for us
uRRadhu enRu – (this day is to be chosen because) it matches our svarUpam (true nature)
nALgaLilum – than the divine star days of
maRRuLLa – the other
AzhvArgaL – ten AzhvArs
vandhu udhiththa – who came and divined their incarnation
pAr ulagil – in the earth;
nenjE – Oh my mind
Or – understand this.


Out of the three mentioned earlier, considering the middle one that is madhurakavi AzhvAr, he (maNavALa mAmunigaL) divines to his confidential mind that the chiththirai star day (chithrA) during vasantha (spring) season (month of chiththirai (chaithra)), which is the star day of this AzhvAr, is the one that would be apt for our svarUpam (true nature (of serving emperumAn’s devotees)), compared to other AzhvArs‘ divine star days.

ErAr madhurakavi – he is – as said in ‘avargaLaich chiriththiruppAr oruvar [SrI vachana bhUshaNam – 409](~ this AzhvAr who is always happy due to surrendering to nammAzhvAr (a devotee), would be laughing at the other AzhvArs who have surrendered to emperumAn since they would be happy when emperumAn graces them and sad when emperumAn does not show up for them), such madhurakavi AzhvAr is involved in AchArya abhimAnam (getting the love of AchAryan).

Er’ (beauty) for him is – ‘AchAryavAn [chAndhOgya upanishath 6.14.2]’ (one having the AchAryan only would understand the true entity), thus being the place of jewellery for the world. He is ‘anbar adikku anbar [gyAna sAram – 39]’ (devotee of lotus feet of His devotees) isn’t it? As he is ‘thilatham enath thirivAr [gyAna sAram – 39]’ (considers the devotees of krishnAn to be as holy as the thilakam that is smeared on one’s forehead), he is the devotee of ‘jagathAbharaNar’ (jewel that decorates the world) (nammAzhvAr), isn’t it?

Er Ar’ is – having the completeness of: dependence on the will of AchAryan (AchArya parathanthran), such that madhurakavi AzhvAr could also lead to that same nishtai (intent).

azhwar-madhurakavi-nathamunimadhurakavi AzhvAr with nammAzhvAR – (dhEvap)perumAL kOyil (kAncheepuram)

ivvulagil vandhu udhiththa – such AzhvAr, like how there is rise of aruNan before that of the sun, he incarnated before the sun that is vakuLabhUshaNa bhAskarar (nammAzhvAr).

seerArum chiththiraiyil chiththirai nALSince he having ‘Er Ar’ (complete beauty) incarnated, this day is also being ‘seer Ar’ (complete greatness). Since he is being SrImAn (having (true) wealth {AchArya abhimAnam}), the month of his incarnation also matched ‘chaithra: SrImAn ayam mAsa: (SrI rAmAyaNam – ayodhyA kANdam – 3.4] (~this month of chiththirai is very best).

seer Arum – can be applied as adjective for both the chiththirais {month and star day / or, as quoted in SrI rAmAyaNam above, and for AzhvAr}.

As said in ‘chiththA nakshathram bhavathi [thaiththirIya upanishath]’ (chiththirai star day happened), this star day is celebrated by Sruthi as well.

This day is an important uthsavam day in kOyil (srIrangam) as gajEndhra mOksham (elephant) (thiruvURal uthsavam).

This AzhvAr is a mahAthmA as said in ‘periyavar seerai [rAmAnusa nURRanthAdhi – 18]’ (madhurakavi AzhvAr’s qualities such as knowledge etc).

In this way, it is having the greatness that is not present for any other day – such star day.

pArulagil maRRuLLa AzhvArgaL vandhu udhiththa nALgaLilum – In this world, as said in ‘uNda pOdhu oru vArththaiyum uNNAtha pOdhu oru vArththaiyum solluvAr paththup pEr [SrI vachana bhUshaNam – 408] (other AzhvArs who have surrendered to emperumAn would be happy and praise Him and His related items when emperumAn graces them, and be sad and say the opposite about them when emperumAn does not show up for them) –

– compared to the months and days of incarnation of such ten AzhvArs,

for removing the darkness in this world (indha ulagil iruL neenga vandhu udhiththa mAdhangaL nALgaL (upadhEsa raththina mAlai – 5]) –

uRRadhu emakku enRu nenjE Or – (the divine star day of incarnation of madhurakavi AzhvAr) is apt for our svarUpam (true nature) which is like ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththip prabandham – 55] (have got the state of the words/ways of madhurakavi AzhvAr (doing service to AchAryan)). It is said ‘uRRadhum un adiyArkku adimai [periya thirumozhi 8.10.3] (~ (what I learned from thirumanthram is that I am a servant of your devotees).

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 21

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

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pAsuram 21

AzhvAr thirumagaLAr ANdAL madhurakavi
AzhvAr ethirAsarAm ivargaL – vAzhvAga
vandhu udhiththa mAthangAL nALgaL thammin vAsiyaiyum
indha ulagOrkku uraippOm yAm                                                           21


Word by word meaning

thirumagaLAr – divine daughter, that is,
ANdALsUdikkoduththa nAchchiyAr, and
madhurakavi AzhvAr, and
ethirAsarSrI bhAshyakArar (emperumAnAr),
Am ivargaL – so these three,
vAzhvu Aga – for the people of this world to gain the true goal,
vandhu udhiththa – they came and divined their incarnation,
yAm – we
uraippOm – shall say
indha ulagOrkku – to those in this world (about the)
vAsiyaiyum – greatness of those
mAthangaL – months
nALgaL thammin – and days (of incarnations).


Thus in the last five pAsurams after he talked about this AzhvAr’s (periyAzhvAr) greatness through the greatness of his birth star day, now as he had mentioned near the beginning of this prabandham as ‘anthamizhAl naR kalaigaL Ayndhu uraiththa AzhvArgaL’ through ‘vandhu udhiththa mAthangAL nALgaL thammai maNNulagOr thAm aRiya eedhu enRu solluvOm yAm’ [upadhESa raththina mAlai – 5], and as per that intention of going in the order of the months/start days, he talked in detail about AzhvArs’ months and days of incarnation,

and now he vows to talk about the order of months and days of incarnations of ANdAL, madhurakavi AzhvAr, and ethirAsar.

AzhvAr thirumagaLAr etc. Since these three stayed firm in AchArya AbhimAnam (being cared by AchArya and fully dependant on AchArya), and are incarnations of pirAtti (bhUdhEvi), thiruvadi (garudAzhwAr), and thiruvananthAzhvAn (AdhiSEsha) respectively, they can be grouped together in this special way!

periyazhwar-andalAzhvAr thirumagaLAr ANdAL

ANdaL: ‘vittu chiththar thangaL thEvarai [nAchchiyAr thirumozhi – 10.10]’ ( (if) vishNu chiththar (periyAzhvAr) brings his lord (then we will be able to have His darshan)),

madhurakavi AzhvAr: ‘thEvu maRRaRiyEn [kaNNinuN chiruththAmbu – 2]’ (do not know any other lord (than nammAzhvAr)),

nammazhwar-madhurakavi-nathamunimadhurakavi AzhvAr (with nammAzhvAr)


ethirAsar: ‘adi paNindhu uyndha [rAmAnusa nURRanthAdhi – 1]’ (reached the true goal having reached the divine feet of mARan (nammAzhvAr));

emperumAnAr-nammAzhwArethirAsar with nammAzhvAr

These three belong to ‘adi paNindhu uyndha‘ (became glorious by taking shelter of AchArya) group.

As said in ‘anantha: prathamam rUpam [nAradheeyam. yAdhavAdhri mahAthmiyam 1.32]’ (thiruvananthAzhvAn first mUrththy), etc., and ‘aheenAmeeSvar SrImAnAseeth rAmAnujO muni: ’ (rAmAnujar is being the head of serpents). The greatness of other two is given in detail in guruparamparA prabhAvam. So he divines the incarnation of these three.

AzhvAr thirumagaLAr ANdAL – bhUmi pirAtti as ANdAL incarnated as divine daughter of periyAzhvAr. Like (seethA) pirAtti incarnating as janaka rAjan’s divine daughter. They incarnated, not from a womb (not based on karma), in vEndhar kulam (king’s lineage), and vEyar kulam (periyAzhvAr’s clan).

madhurakavi AzhvAr madhurkavi azhvar is ‘then kurugUr nambikku anbanAi [kaNNinuN chiruththAmbu – 11]’ (devoted to then kurugUr nambi (nammAzhvAr)), like how ‘padaiththAn kavi [thiruvAimozhi 3.9.10]’ ((nammAzhvAr is) poet of emperumAn) {That is, madhurakavi AzhvAr is to nammAzhvAr, what nammAzhvAr is to emperumAn}.

Unlike saying what ever came to mouth, he is like ‘kurugUr nambi pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2] (will sing nammAzhvAr’s pleasant pAsurams), having such delicateness of words. That is, ‘nambi enRakkAl aNNikkum amudhu Urum en nAvukkE [kaNNinuN chiruthhtAmbu – 1]’ (~ saying the word (then kurugUr) nambi would make nectar spring in my tongue).

ethirAsar Am ivargaLemperumAnAr who is the head of yathis (saints) .

In this way the three having such greatness –

vAzhvAga vandhu udhiththa – Rose as a wealth for the world; they are the wealth for sarvEsvaran who incarnated as the wealth for the world; and they are the wealth for sAthvikas (ones having tranquil nature / {SrIvaishNavas} ).

As said in ‘vakuLAbharaNAnghriyugmam [parAnkusa ashtakam – 1]’ (of divine feet of nammazhvAr), and ‘mEvinEn avan ponnadi meymmaiyE [kaNNinuN chiruththAmbu – 2]’ (surrendered to his beautiful feet, and this is the truth), and ‘mARan adi paNindhu uyndhavan [rAmAnusa nURRanthAdhi – 1]’ ((emperumAnAr) surrendered unto AzhwAr’s feet and attained the true goal), they are like the divine feet of nammAzhvAr.

Not only that, as they have surrendered and be like a sandal on AzhvAr’s divine feet, and so they are compared to the lines in the divine feet, and as the protection for the feet; so he divined ‘pon adiyE nanthamakkup pon [thiruvAimozhi nURRanthAdhi]’ (AzhvAr’s beautiful feet is our wealth/beauty);

Apt living and reaching [of the goal] are by being a servant of that feet, isn’t it?

In this way the three of them incarnated as the wealth of SrIvaishNavam, for enriching SrI vaishNava SrI (wealth of SrIvaishNavam).

Their –

mAdhangaL nALgaL thammil vAsiyaiyum – (months and days of incarnation; distinguished greatness of those days) – In this way as they incarnated for the world to get the life as the true existent being – the uniqueness of the months and days of their incarnation,

indha ulagOrkku uraippOm yAmFor the ignorant and knowledgeable ones of this world to know well about the greatness of these star days, we who knows the unique differences/greatness of these days of incarnation of ANdAL et al., shall talk about it to you whether you asked for it or not;

Isn’t it AchAryas’ ways to teach the sentient after seeing their humility as said in ‘aRiyAdhana aRivikkai [SrI vachana bhUshaNam -14] (teaching them what they are ignorant about).

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 13

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

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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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