Tag Archives: nambi

rAmAnusa nURRanthAdhi – 53

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

Full Series

<< previous (pArththAn aRu samayangaL padhaippa)

Introduction (given by maNavALa mAmunigaL)

“As emperumAnAr did ‘pArththAn aRu samayangaL padhaippa’, and removed those invalid philosophies, what is the meaning of matter he established in this world?”.  amudhanAr replies that emperumAnAr established due to his kindness, that all the sentient and non-sentient are servants of sarvESvaran only.

Introduction (given by piLLailOkam jIyar)

“You said ‘pArththAn aRu samayangaL padhaippa’ , that he removed those six philosophies, and you said ‘arangan seyya thAL iNaiyOdu ArththAn’ that he gave the utmost destiny; is that all that he did?”

amudhanAr replies – that is not all; he gives all we wish for regardless of whether we asked for it or not, like the kaRpakam tree; he is having the quality of being available to everyone, he is of wonders, and who is honest up to his words – such emperumAnAr established in this world, that, all the sentient and non-sentient in all the worlds are servants of emperumAn only.

aRpudham semmai irAmAnusan ennai ALa vandha
kaRpagam kaRRavar kAmuRu seelan karudhariya
paRpal uyirgaLum pal ulagu yAvum paranadhu ennum
naRporuL thannai in nAnilaththE vandhu nAttinanE                   53


Word by word meaning (given by maNavALa mAmunigaL)

ennai ALa – To take me as his servant
vandha – he came searching, to my place
kaRpagam –  he is very generous, and
kaRRavar – the knowledgeable ones
kAmuRu – love him,
seelan – having the quality of sauSeelyam (excellence of disposition)

and since he performs acts that are beyond human realm,
aRpudham – he is wonderful,
semmai – without looking at the bad qualities of those who surrendered to him, he, like how those who bring water to higher places where water would not flow by itself, is having the quality of honesty where he sets himself to be accessible at the same level as those who come to him, and interacts with them,
irAmAnusan – such emperumAnAr,
karudhariya – if one tried to think about it, one would not be able to complete that task (of counting/thinking)
paRpal uyirgaLum – such uncountable number of Athmas,
pal ulagu yAvum – and the unlimited number of places where such AthmAs are present,
paranadhu – they are all of service to emperumAn
vandhu ­– without any one asking for it, emperumAnAr came by himself,
nAttinan – and established
ennum – such
nal poruL thannai – great meaning,
in nAnilaththE – in this world.

His greatness is greater than when compared to that kaRpagam (or, kalpagam) – his getting us to be his servants, and coming to our place searching; parpal uyirgaL – various categories of life;

some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar on number of syllables.


ennai ALa vandhaeven though he incarnated here for the well being of all the people based on the command of SrIya:pathi, as said in ‘edhir sUzhal pukku enaiththOr piRappum enakkE aruLgaL seyya [thiruvAimozhi – 2.7.6]’ (He is friendly with me, and is appearing with tricks, and is doing favours exclusively for me (from initial merciful blessing to my total devotion towards him)), among all the people of the world, as said in ‘neesanEn niRaivu onRum ilEn [thiruvAimozhi – 3.3.4]’ (am downtrodden (being filled with inauspicious qualities), and do not have any completeness (acquired through auspicious qualities)), to such most lowly me he showed his mercy, and so for blessing me and taking me as his servant (only for that he mainly came here).

vandha kaRpagamhe came here; he is like the kaRpagam (tree that gives everything wished for).

It is for this reason of saving him that emperumAnAr incarnated – is the thought present in amudhanAr’s mind, you see.

vandha kaRpagam – kaRpagam that came from nithyavibhUthi (SrIvaikuNtam) to leelA vibhUthi ; like kaRpagam, he satisfies our wishes; but, that kARpagam is non-sentient, a tree (which cannot move), which fulfills the wishes related to material world only, and is present in one particular (lowly) place; this kaRpagam (emperumAnAr) is quite distinguished compared to that, is non-material (since he is an incarnation of Adhi SEshan), and is as said in ‘ajahath thrivargam apavarga vaibhavam’ (does not leave; gives that great place of SrIvaikuNtam), and in ‘nalam antham illadhOr nAdu puguveer [thiruvAi mozhi – 2.8.4]’ (Oh the ones who desire to enter distinct/unique abode of unlimited bliss!), and in ‘nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]’ (~will get all the good things in this world), he is having the generosity to give all the benefits in this and the other world, and which pervades both the worlds (his generosity is spread so), and is eternal. So, vandha kaRpagam amudhanAr said it that way comparing emperumAnAr to a tree only for ‘SAkAchandhra nyAyEna bhudhdhi ArOpa’ (pointing to the moon visible in between two trees does not mean that moon is actually present between trees; so to make us understand, he compared emperumAnAr to the kaRpagam tree, but emperumAnAr is of course much more than that).

amudhanAr is saying ’vandha kaRpagam’ thinking that – it is a great generosity for him to have come to the place I was in and to accept me – and so amudhanAr is happy to think about this.

kaRRavar kAmuRu seelan – the learned ones who have practiced all the SAsthrams and so are knowledgeable; the great ones like vaduga nambi who is celebrated as ‘unnai ozhiya oru dheivam maRRu aRiyA, mannu pugazh sEr vaduga nambi [Arththi prabandham – 11]’ ( the great vaduga nambi who knew no god apart from you.), kidAmbi AchchAn – for such ones to love emperumAnAremperumAnAr having such characteristics, and having good ways of behavior;

Or, it is also about emperumAnAr’s quality of simplicity that he mixes easily with the lowly ones;

During the time when emperumAnAr was living in kOyil (SrIrangam), during a noon, while returning after bathing in divine kAvEri, when thirukkOshtiyUr nambi came towards them, and emperumAnAr fully fell on his feet and stayed that way, nambi kept quiet without seeing him and saying ‘get up!’, kidAmbi AchchAn saw this situation and showed his anger and shouted ‘nambi! Are you thinking of killing him?!’, and he quickly pulled away emperumAnAr who was lying down in the hot sand – this is very famous among our people. (People like kidAmbi AchchAn having such love towards the divine body of emperumAnAr, that due to such love which makes one cross the normal limits set by society, out of such love he crossed the limits of ways of talking to an AchAryan like thirukkOshtiyUr nambi).

kidAmbi AchchAn

kidAmbi AchchAn

aRpudham semmai  – emperumAnAr is being wonderful due to his acts beyond human level, and like how one would put effort to pull water to higher level places where water wouldn’t flow into, emperumAnAr does not leave the people seeing their bad qualities, but makes himself accessible to them and interacts with them (for their betterment), he having such honesty/sincerity;

irAmAnusan – emperumAnAr

karudhariya  – cannot fully finish thinking about it, if one attempts to think about it –

paRpal uyirgaLum – many many AthmAs; AthmAs of various species/counts;  by ‘pal pal’ it says that there are innumerable species and there are innumerable AthmAs within each of them; thus innumerable AthmAs as said in ‘eNperukkan nalaththu oN poruL [thiruvAimozhi – 1.2.10]’ (infinite number of jIvAthmAs; jIvAthmAs are abode of gyAnam (knowledge). In the 3rd letter of praNavam (makAram), jIvAthmAs are explained as the abode of gyAnam and as knower;  is distinct object (sentient object) – unlike achith (matter) which does not have knowledge, jIvAthmA (chith) knows himself through dharmi gyAnam (consciousness) and other objects through dharma bhUtha gyAnam (knowledge);  and, they are countless.);

pal ulagu yAvumall the worlds that are place for these AthmAs, and which are innumerable;

paranadhu ennum – As said in ‘para:parAnAm’, He is the lord for brahmA, rudhran, and others, (all these Athmas and worlds) are subservient only to that emperumAn who is the husband of thAyAr (lakshmI).

As said in ‘sarvESa: abhi sanAthana akila jagath vyAptha avabOtha amala anantha AkAra yudhObhi anandha suguNa: sarvAthmanAm SasithA – dhEhee dhAraNa Sasana ESana mukai: svAdheena nithya sththithi: svAmI nithyamanOkya mangaLa vapu: SrI bhUmi neeLAdhipa:’,  (~ He is the controller of everything, He is present everywhere from very old times, He is known as pure, and of many facets, innumerable qualities, being AthmA in everyone, who controls, rules, supports us, and He keeps everying under His hold, He is (thus) svAmI; he is the husband of SrI, bhUmi and neeLA pirAttis), he is saying that all of enjoyment, supporting materials for enjoyment, all ways of enjoyments, and the enjoyment are all towards nArAyaNan who is the lord of everyone and everything.

naR poruL thannai –  (emperumAnAr established) such good knowledge that is to be gained; or, such great meaning;

in nAnilaththE vandhu – for all of this world to be better, he came by himself and incarnated;

nAttinanE – without anyone praying for it, without anything triggering it, he established (such great meaning).

Thus, instead of advising just to one at one point in time, for all the people to experience at all times, and be saved, he established such great meaning through SrIbAshyam.

ALavandhAr too divined, ‘yathaNdam aNdAnthara gOcharamcha yath dhaSOththarANyAvaraNAni yAnicha – guNA: pradhAnam pursha: parampadham parAthparam brahmacha thE vibhUthaya:’ (~ the many fourteen worlds, all the waters surrounding them, all the things/sentient in them are all yours);

He is having greatness compared to that kaRpagam (or kalpagam) tree – his coming to our place for getting us to serve him.

Some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar of count of syllables – said jIyar.

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

vandha kaRpagam  – emperumAnAr’s coming from perumAL kOyil (kAncheepuram) to SrIrangam is for ruling me, thinks amudhanAr.

Without hiding the great meaning he was generous and gave these great meanings to us who are living in this world that instigates ignorance.

ennaime – me who does not even know to ask for it; recall nammAzhvAr saying ‘ennai Akki enakkE thannaith thandha kaRpagam [thiruvAimozhi – 2.7.11]’ (created me, acknowledged me,
and gave Him exclusively to me, such kaRpagam – kalpaka tree (which fulfills the wishes of all));

kaRRavar kAmuRu those who were blind due to love towards emperumAnAr; that is their learning; like vaduga nambi and kidAmbi AchchAn.

paranadhu – emperumAn is the AthmA for everything; AthmA is one that controls, and body is the one that is controlled; all the other things are like the body for emperumAn who is the AthmA and who controls everything; so all belong to Him – as said by ‘adhu’ in this phrase of pAsuram;  it is said this is the important meaning that is not accepted by those of other philosophies and is accepted as a main meaning by us, so amudhanAr is calling it as ‘naR poruL’ – pradhAna prathithanthra artham;


Here, by saying ‘paR pal uyir paranadhu’,  it shows the distinction between jeevAthmA and paramAthmA, and the distinction among the AthmAs themselves; saying ‘pal ulagu’ it shows the places where the Athmas are present, thus showing the form of achith (non-sentient) as the worlds;

by ‘paran’, it shows the philosophy of ISvaran. Thus it shows the thathva thrayam, that are chith, achith, and ISvaran;  and by ‘adhu’, it shows what is specifically shown by our philosophy, that is the connection between AthmA and body.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org


upadhEsa raththina mAlai – 17

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

Full Series

<< Previous (inRaip perumai)

pAsuram 17

mAnilaththil mun nam periyAzhvAr vandhu udhiththa
Ani thannil sOthi enRAl Adharikkum – gyAniyar(u)kku
opporuvar (oppOr) illai ivvulagu thanil enRu nenjE
eppozhudhum (eppOdhum) sindhiththu iru.                              17


Word by word meaning

mAnilaththil – In the big earth
mun – earlier,
nam – our
vandhu udhiththa – came and incarnated
Ani thannil – in the month of Ani
sOthi – and star day of svAthi;
enRal – regarding this,
gyAniyarkku – the learned ones
Adharikkum – would be very fond of it; and
ivvulagu thannil – in this world
oruvar illai enRu – there is no one
oppu – equal (to such learned ones);
nenjE – Oh the mind!
eppozhudum – at any time
iru – be
sindhiththu – reflecting upon (their greatness) (mananam).


Now, through the unparalleled greatness of the learned ones who are fond of it when talking about this day, he (maNavALa mAmunigaL) is divining the greatness of this day.

mAnilaththil munnam periyAzhvAr vandhu udhiththa – His incarnation in this big world, as being the cause of our true being (saththai, etc); his incarnation was being equal to the one who incarnates (emperumAn).


nam periyAzhvAr and nam pattar pirAn, is the way of desire of his (maNavALa mAmunigaL’s) mind.

vandhu udhiththa – His incarnation such that not only his true being, but our true being also he made happen by the way of managaLASAsanam through his singing of pallANdu; and making his yAthrai as our yAthrai as well, is his ways;

Ani thannil sOthi enRAl Adharikkum – It is the reason of this mangaLASAsanparar (one who wishes well for emperumAn) that we nurture this day. Among other star days, when considering this jyEshta month svAthi star day due to the incarnation of this superior one, the learned ones pile on to celebrate it – there is no equal to them.

Adharikkum gyAniyarkkuWould the uninterested ignorant ones who do not celebrate this be equal to these learned ones? The use of knowledge is to know it and celebrate it – isn’t it?

oppu oruvarillai ivvulagu thanil – Even if searched in this big world, there is no one equal to the eminent ones who understand the difference of the mangaLASAsanaparar. If present it is only in that world (SrI vaikuNtam); there they are of nature fit for their divine knowledge; so they are the ones who celebrate those who understand the difference of the mangaLASasanaparar. Since this is so, there is no one equal to these (aforementioned) learned ones here.

enRu nenjE eppozhudhum sindhiththu iru – Oh my mind who knows the greatness of the bhAgavathas (devotees)! Always reflect upon what I have said, considering this as something (of importance). Do not hallucinate that you would get that which would not be gotten (the equals of such learned ones?). By this it is established that – like how there is no equal to this Azhvar, there is no equal to these learned ones as well.

Like this AzhvAr, who in the matter of ‘gyAnach chudar [periyAzhvAr thirumozhi – 2.8.5]’ ((emperumAn) having the light of knowledge (manifested by itself / that is not easy to understand by any knowledgeable ones fully)), had bathed (neerAttal [periyAzhvAr thirumozhi – 2-4], decorated with flowers (pUchchUttal [periyAzhvAr thirumozhi 2-7]), and applied protections (kAppidal [periyAzhvAr thirumozhi 2-8]);

In the same way, periya thirumalai nambi too was serving the emperumAn at thirumalai, as said in ‘sumandhu mAmalar neer sudar thUpam koNdu [thiruvAimozhi 3.3.7] ((worship emperumAn with) flowers, water, light, and incense)’, in the matter of ‘ezhil koL sOdhi [thiruvAimozhi 3.3.1] (the beautiful light (emperumAn) who is visible for everyone (unlike the one in SrI vaikuNtam and kshIrAbdhi/thiruppArkkadal))’, at all times that is ‘ozhivil kAlam ellAm [thiruvAimozhi 3.3.1];

and, this AzhvAr’s sOthi star day itself came after that for this AchAryan;

periya-thirumalai-nambiperiya thirumalai nambi

Not only that, as said in ‘thUNAi adhanOdu ariyAy vandhu thOnRi [periya thirumozhi 1.10.5] (came and appeared from within the pillar)’, as can be said as ‘jvalantham [nrusimha manthram]’ (emits/form of – light), this AchAryan’s thiruvArAdhana emperumAn is also of sOthi star day.

svAthi star day is of the group of dhEvas in the form of light. Also, as said in ‘thrEthAyAm AdhikalpE kilakamalayukE mAdhavE mAsipakshE SuklE sAdhyE cha yOgE vaNijasukaraNE bhUthathidhyAm marudhbhE | mandhE vArE pradhOshE kanakakaSipu samhArahEthOrjanithvA(In thrEthA yugam, previous kalpam, kilakamala yugam, vaikAsi month Sukla paksham, sAdhya yOgam, vaNija karaNam, saturday, pradhOsham He was born to kill hiraNya kaSipu), it describes the incarnation of narasimhar in the star day of svAthi.

So this day is also of muppuri (three auspicious happenings at the same time) by incarnations of narasimhar, periyAzhvAr, and periya thirumalai nambi.

– – – – –

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

upadhEsa raththina mAlai – 11

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

Full Series

<< Previous (kArththikaiyil rOgiNi nAL)

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

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

upadhEsa raththina mAlai – 10

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

Full Series

<< Previous (mARan paNiththa)

pAsuram 10

kArththigaiyil rOhiNi nAL kANmin inRu kAsiniyIr
vAyththa pugazhp pANar vandhu udhippAl – AththiyargaL
anbudanE thAn amalanAdhipirAn kaRRadhar pin
nangudanE koNdAdum nAL                                                               10


Word by word meaning

vayththa – having apt  (porundhiya)
pugazh – glory, (pugazh)
vandhu udhippAl – because of his coming here and incarnating,
AththiyargaL – those having Arththi (interest/love)
anbudanE – would, with love
kaRRu – learn and practice
amalanAdhipirAn – the prabandham amalanAdhipirAn,
adhaRkup pin – and after that
koNdAdum – would celebrate
nangudanE – well
nAL – that the day is
inRu – today;
kAsiniyIr – Oh those on this earth!
kANmin – notice that it is
kArththikaiyil – the month of kArththikai
rOhiNi – and star day of rOhiNi.


Now, since after the star day of kArththikai it is rOhiNi, and since the month of this AzhvAr is also of kArththikai, for that sequence, and since the day of rOhiNi in kArththikai month is when thiruppANAzhvAr incarnated, it is loved by those who accept the vEdhas (Asthika) and is celebrated, says maNavALa mAmunigaL.

kArththikaiyil rOhiNi nAL kAnmin inRu kAsiniyeer He advised to his mind in the previous pAsuram, and in this again he is advising to the common man of the world (loukikar), with the wish in his mind that they (we) would be agreeable and go along with him.

rOhiNi nALis the star day that krishNan incarnated. This AzhvAr is having his mind attracted to that krishNan, “kOvalanAi veNNai uNda vAyan en uLLam kavarndhAnai [amalanAdhipirAn – 10]” (as a cowherd, ‘mouth person’ having the butter he ate;  one who stole my heart..). So, his star day also became that itself.

Not only that, thirukkOttiyUr nambi from whom the meanings of charama slOkam started to spread, also incarnated in rOhiNi star day in the month of vaikAsi (vaisAkha). As is said of him ‘uRiyil veNNaiyOdu iyaluNda oruvanaip pOl avadhariththAr’ (incarnated like one who along with butter from the sling, ate the iyal (prabandham?) as well), so (since all three are related to krishNan), this is of muppuri (all three auspicious events happening in similar fashion).

When is this triple special day?

inRu kANmin it is today, see this, you all!

Not some other day, like said in ‘ayam mAsa:’ (ayOdhyA kANtam 3-4), it is today!

He (maNavALa mAmunigaL) is having extreme love, that even though it (incarnation?) was in the past, he is saying it as present day.  Like one would show huge stash of money, he is showing it as if it is in the front, saying, see this (day)!

kAsiniyeer – showing it not for one or two persons, but like said in ‘yadhi kaschin mumukshu: syAth’ (if there is any mumukshu present..), due to his love, he is preaching to the whole country.

Would you not explain the reason for this day’s greatness?

He replies: vAyththa pugazhp pANar vandhu udhippAl (due to incarnation of thiruppANAzhvAr who is having apt glory) – vAyththa pugazh is – glory that matches the svarUpam (nature); that is, having the humbleness that is required to match being naturally subservient, is present in him as part of his birth (in fifth varNam), and so (emperumAn) making srI lOka sAranga muni carry AzhvAr by head as his vAhanam (vehicle/carrier), and accepted AzhvAr – having such glory.

It is said – ‘pAriyalum pugazh pAN perumAL [rAmAnusa nURRanthAdhi – 11]’ (~ his glory and auspicious quality have spread in the world, such thiruppANAzhvAr).

pANar vandhu udhippAl – Similar to what is said in ‘Ethath sAma gAyan nAsthE [thaiththiriya upanishath – bruguvalli – 10) (he is reciting/singing sAma vEdham) which is the action of mukthas (those in parama padham), here AzhvAr is doing the services with his pAN type songs to periya perumAL; and doing that is his identity.

thiruppANAzhvAr-uraiyUr-Nov-2015-BharathwajthiruppANAzhvAr at uRaiyUr during his yearly star day (thirunakshathram day)!

vandhu udhippAl (periya perumAL) is ‘aNdarkOn aNi arangan [amalanAdhipirAn – 10]’ (~ king of the mukthas, and is here the beautiful ranganAthan), so for singing about Him, one of them from there has incarnated here, so it seems;

So it is said ‘AththiyargaL koNdAdum nAL’ (day that is celebrated by those who believe/accept the vEdhas etc.) – those people are – like lOka sAranga mahAmuni, they cherish periya perumAL who is in the archA form (statue) and whose truth can be understood (pramEya bhUthar), and cherish the best in pramANam (reference) amalanAdhipirAn which is in beautiful/pure thamizh which was created because of knowing Him, which is the prabandham of thiruppANAzhvAr, be well versed in it, and respect thiruppANAzhvAr who remembers his humble status , avoid what is seen in him just on the outside, but be with limitless love towards the AzhvAr, be in this AzhvAr’s feet like said in ‘pAttinAl kaNdu vAzhum pANar thAL paravinOmE [amalanAdihpirAn thaniyan]’;

anbudanE thAn amalanAdhipirAn kaRRadhar pinAs said about thiruppANAzhvAr in ‘seeriya nAn maRaich chemporuL senthamizhAl aLiththa [rAmAnusa nURRanthAdhi – 11]’, he gave the essence of the four vEdhas in virtuous thamizh, that is praNavam (Om) having three letters (a, u, ma) by placing those as first letter of the first three pAsurams (amalanAdhipirAn, uvandha uLLaththanAi, mandhi pAi), and he sang about emperumAn who is talked about by that praNavam when standing under the vimAnam (roof of sanctum sanctorum) that stands for praNavam, and was immersed in Him singing about starting from His divine feet up to His divine head – thinking of all of these glories of AzhvAr, learn in proper way of letting AchAryan recite and repeat after him; after that –

nangudanE koNdAdum nAL – they would be trustful of such pramANams, be Asthikas, be motivated by its instructions, think about them as helpful for the well-being, and celebrate that day (of AzhvAr’s incarnation).

So maNavALa mAmunigaL says (to us) – you too be Asthika, and trust my words, and establish these in your mind.

– – – – –

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