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upadhEsa raththina mAlai – 18

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pAsuram 18

mangaLAsAsanaththil maRRuLLa AzhvArgaL
thangaL Arvaththu aLavu thAN anRi – pongum
parivAlE villipuththUr pattar pirAn peRRAn
periyAzhvAr ennum peyar                                                     18


Word by word meaning

mangaLAsAsanaththilIn doing mangaLASAsanam (wishing long live)
maRRuLLa AzhvArgaL thangaL – the other AzhvArs
Arvaththu aLavu thAn anRi – limited by their love, unlike that,
pongum – increasing/overflowing
parivAlE – affection
villipuththUr – one who incarnated in SrIvillipuththur
pattar pirAn – head of the learned
peRRAr(n) – is having/got
periyAzhvAr ennum peyar – the divine name of periyAzhvAr


Considering the difference between other AzhvArs and this AzhvAr in doing mangaLASAsanam he got the name of periyAzhvAr – and through this he (maNavALa mAmunigaL) is divining about the greatness, starting with ‘mangaLAsAsanaththil’.

That is, when it comes to mangaLASAsanam, unlike other AzhvArs‘ level of devotion, due to the abundant/increased affection towards bhagavAn this AzhvAr who is identified as belonging to SrIvillipuththur, got the divine name of periyAzhvAr.

mangaLAsAsanam is – due to the tenderness/delicateness of that one (that is, emperumAn), even at the expense of destruction of self, he (AzhvAr) would wish to create greatness for Him. svarUpam (nature) is to create greatness for emperumAn isn’t it? It was divined as ‘SEshikku athisayaththai viLaikkai SEshabhUthanukku svarUpa lAbhamum prApyamum [mumukshuppadi – 177] (Creating greatness for the master is the nature and destiny of the servant).

Getting ‘mayarvaRa mathi nalam [thiruvAimozhi 1.1.1]’ (unblemished knowledge) etc., are same among them, but when it comes to mangaLASAsanam, this AzhvAr’s depth in it makes a difference.

AzhvArgaL thangaL Arvam – As said in ‘adhanil periya en avA [thiruvAimozhi 10.10.10], ones desires are so big, asking for everything of sentient, non-sentient and (even) Isvaran; and it is this desire to be destroyed is what they (the other AzhvArs) wished for.

Their interest is like said in ‘abhinivEsam pOvadhu anubhavaththAlE [SrI vachana bhUshaNam – 293]’, (~ their rush of devotion gets under control after getting the divine experience)

and ‘saththA samrudhdhigaL dharsana anubhava kainkaryangaLAlE [SrI vachana bhUshaNam – 257]’ ((the other AzhvArs’) being/living is based on being able to see emperumAn, getting that experience, and doing kainkaryam to Him).

So this happens only once in a while for these AzhvArs.

In this way they wished for their getting the completeness, of Him;, whereas for periyAzhvAr it is about Him getting the completeness, which he sustains based on his mangaLASAsanam. This is the higher level of devotion of this AzhvAr.

pongum parivAlE – Due to the ever multiplying affection; that is, as said in ‘anbE perugum [periya thiruvanthAdhi – 8] (In your matter my love is ever increasing), and ‘enthan aLavanRAl yAnudaiya anbu’ [iraNdAm thiruvanthAdhi – 100] (the love adiyEn have got for you does not stay within me), and ‘snEhOmE parama: [SrI rAmAyaNam uththara kAndam – 40-16] (I have got only affection more for you), not stopping at surrendering to Him but his love (flood) is crossing the shores.

It is similarly said in ‘sOrAdha kAdhal perun chuzhippAl thollai mAlai onRum pArAdhu avanaip pallANdu enRu kAppidum pAnmaiyan thAL [rAmAnusa nURRanthAdhi – 15].

His love matches that of emperumAn’s love; the love of one who is supreme is matched by this AzhvAr’s devotion.

Now, it is talking about the greatness of the divine name that came from the greatness of such devotion.

perialwar1periyAzhwAr as divining in SrIvillipuththUr

villipuththUr pattar pirAn peRRAn periyAzhvAr ennum peyar – The whole reason for saying this name for him, is his birth in this place isn’t it? Similar to saying, ‘ArAdha kAdhal kurugUrch chatakOpan [thiruvAimozhi 2.1.11] (uncontrollable love kurugUrch chatakOpan – (this says it along with the place where nammAzhvAr was born)).

villipuththUr pattar pirAn – It says his village, lineage, and occupation respectively.

His identity is ‘villipuththUr udaiyAn’. Also saying ‘vishNu chiththan’, and ‘kOyilil vAzhum vaittaNavan [periyAzhvAr thirumozhi 5.1.3] (~ am a SrIvaishNavan who is always in the temple)’, he is like ‘vishNunA vyapadhEshtavya:’ (should say by the name of vishNu) – everything is that for this AzhvAr.

pattar pirAn peRRAn periyAzhvAr ennum peyar – after getting the fame/name by establishing the supremacy of sarvEsvaran, since he performed mangaLASAsanam due to worrying about emperumAn’s delicate divine body, this is the name he got.

Since mangaLASAsanam is done by him all the time every day, this divine name got established fully for him.

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 3

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pAsuram – 3

AzhvArgaL vAzhi aruLichcheyal vAzhi
thAzhvAdhumil kuravar thAm vAzhi – Ezh pArum
uyya avargaL uraiththavaigaL thAm vAzhi
seyya maRai thannudanE sErndhu                             3


Word by word meaning

AzhvArgaL – the ten AzhvArs
vAzhi – shall live forever;
aruLichcheyaldhivya prabandhams that they divined
vAzhi – shall live forever;
il – not having
Adhu thAzhvum – any lows
kuravar thAm – that is, pUrvAchAryas
vAzhi – shall live forever;
Ezh pArum – all those in all the seven worlds,
uyya – for them to reach the destiny (ujjeevanam)
avargaL – those pUrvAchAryas (preceptors)
uraiththavaigaL thAm – divined exclusive and sacred meanings (vyAkyAna rahasyams);
sErndhu – together with (those vyAkyAnams),
seyya – the virtuous/pure
maRai thannudanE – that is vEdhas,
vAzhi – shall live forever.


In the previous pAsuram after getting convinced that the insult of those Others is a praise only, as he continued on divining the prabandham, for the badness that might come from the adversaries to be removed, he who is agreeable performs mangaLAsAsanam to those related to dhivya prabandhams, and for the prabandhams created by them, starting with ‘AzhvArgaL vAzhi’.

This pAsuram serves as a summary of the pAsurams that follow in this prabandham. That is, about the glories of AzhvArs, the glories of aruLichcheyal (prabandhams), the glories of those who spread about them/these, that is, the AchAryas, and the glories of the vyAkyAnams divined by those AchAryas, are what this prabandham (upadhEsa raththinamAlai) shows us. So this pAsuram can be considered as ‘uLLathukkellAm churukkAi [upadhEsa raththina mAlai 19]’, that is, it can be said that the summary of this prabandham is this pAsuram.



AzhvArgaL vAzhi – they are – after getting ‘mayarvaRa madhi nalam [thiruvAimozhi 1.1.1]’, they are being ‘theruLuRRa AzhvArgaL [upadhEsa raththina mAlai 36]’, (AzhvArs having divine knowledge), that is nammAzhvar, thirumangai AzhvAr et al. For such noble ones, he is doing mangaLAsAsanam to avoid the touch of blemishes of the birth, and for them to live well forever; singing pallANdu to the ones who are earnest in singing pallANdu, is the work of mahAmunis; he is too maNavALamAmuni.

vAzhi satakOpan, vAzhi parakAlan [iyal sARRu]’ is how those who love these AzhvArs would say.

aruLichcheyal vAzhi aruLichcheyal are – by the grace of sarvEsavaran to them, they showed grace/mercy and divined the ones that can be the identity for the four vEdhas and their angams (subs); that is thiruvAimozhi and other prabandhams. He is doing mangaLAsAsanam that these distinguished prabandhams should continue in vogue forever without having shortcomings of place, time, or author.

Would say, ‘vAzhi satakOpan ittath thamizhp pAvisai [iyal sARRu]’ (lovely thamizh pAsuram of satakOpan shall live forever), and ‘vAzhi parakAlan eNNil thamizhp pAvisai [iyal sARRu]’.

thAzhvAdhum il kuravar Next, since those who are always discussing and thinking about the meanings of these (prabandhams), that is the AchAryas, are also to be blessed, so he is doing mangaLAsAsanam to them; the AchAryas are – ‘aruL peRRa nAthamuni mudhalAna nam dhEsikar[36]’, that is, our Acharyas starting from nAthamuni, yAmunAchAryar, and ethirAjar; now by ‘thAzhvAdhum il’, that is, not having any deficiency, means, being enthusiastic/interested in emperumAn only. Deficiency is, spending time in kAvyam (other stories), listening to the speeches which are not in any way about emperumAn, etc. Not having that (deficiency) is, spending time only in purANas, etc., that involve bhagavAn’s glories. By ‘Adhumil’ it means, as said in ‘theedhil anthAdhi [thiruvAimozhi 8.2.11]’, (pAsuram that does not have anything bad), not contains any other stories but only interested in talking about bhagavAn – such is the aruLichcheyal (dhivya prabandhams) – them spending time only in that, and considering it as the only benefit for us;

In the vyAkyAnam of periya thirumozhi 5.8.7, when explaining the word ‘oruvan’ (~the unique person) – it says: ‘muRpada dhvayaththaik kaRRu, pOdhu pOkkum aruLich cheyalilEyAy, (nam)piLLaiyaip pOlE iruppAn oruvan’ (~ (he) learned dhvayam’s meanings, and is spending time in dhivya prabandhams, a glorious person like nampiLLai);

seeing such AchArya’s vaibhavam, mAmunigaL understanding their greatness is the person doing mangaLAsAsanam to them, like ‘indaLaththilE thAmarai pUththAr pole indha vibhUthiyil ivargaL silarE’ (like a lotus blossoming in an incense stand (hot/dry?), in a world like this, these (AchAryas) have incarnated!).

vAzhi ethirAsan [Arththi prabandham – 1], and ‘vAzhi ulagAsiriyan [mumukshuppadi thaniyan]’ (piLLai lOkAchAryar shall live forever), are the ways of maNavALa mAmunigaL’s words.

Ezh pArum uyya avargaL uraiththavaigaL thAm vAzhi – that is, the AchAryAsvyAkyAnams are such that they would help the people of this world of seven parts surrounded on both sides by water, to reach the goal; as said in ‘ulagu uyya umbargaLum kEttuyya [iyal sARRu], their vyAkyAnam helps all the worlds.

When doing that,

seyya maRai thannudanE sErndhu – dhEvareers (all your highness) who are well versed in all the sAsthram, created the vyAkyAnams whose greatness is such that all its meanings are given based on the sAsthram. Or, the noble meanings of your vyAkyAnams are such that the sAsthras could follow it too – as said in ‘vidhayachcha vaidhikA: sthvadheeya kambheera manOnusAriNa: [sthOthra rathnam – 20]’ (even the commands of vEdhas are of the nature of following the deep/profound intellect of your devotees).

‘seyya mArai thannudanE sErndhu avargaL uraiththavaigaL thAm vAzhi (along with the virtuous vEdhas, what the AchAryas have spoken (vyAkyAnams) shall live forever) is the way of blessing them when seeing their greatness.


Courtesy: https://ramanan50.wordpress.com/2014/05/31/hindu-scriptures-list/  (Dec 03 2015)

seyya maRai – vEdham shows its meanings to the righteous, and hides to the others; after joining the vyAkyAnams of dhivya prabandhams, the vEdhas have become virtuous. That is, ‘alpa shruthar kalakkina shruthi nan gnyAnaththuRai sErndhu, theLivuRRu, Azh poruLai aRiviththadhu [AchArya hrudhayam – 71], by the pristine meanings provided by AchAryas is how one could see the deep/true meanings of vEdhas.

Thus he performed mangaLAsAsanam that the blemishes of kali yuga should not touch those (AchAryas) who understand and follow the distinguished references (pramANams), and should live forever, without any blemishes, etc.

It is said, ‘pramANancha pramEyancha pramAthAachcha sAthvikA: | jayanthu kshapithArishtam saha sarvathra sarvadhA [srIbhAshya srutha prakAsikA thaniyan – 8]’ (the one that is the reason for true knowledge (reference/pramANam), and what is identified by pramANam (emperumAn), and those who get the knowledge through the pramANam (preceptors/AchAryas) – let the inauspicious aspects be destroyed, and victory to them together, at all places and at all times).

– – –

English Translation: raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org