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rAmAnusa nURRanthAdhi – 46

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is thinking about emperumAnAr’s help, he loses himself to that, and is falling at his divine feet.

Introduction (given by piLLailOkam jIyar)

As said in the previous pAsuram, emperumAnAr who possess all the auspicious qualities had given himself fully to amudhanAr; thinking about this help, being grateful for that, he says that the other six philosophies of wrong conclusions that are having bad arguments, and they being philosophies just in their name/words – were destroyed by him, he who is knowledgeable in nammAzhvAr’s thamizh vEdham, who is having his fame spread in all the directions, that is emperumAnAr, who entered in to my mind and established strongly like a well set plant, I surrender to such emperumAnAr.

kURum samayangaL ARum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhi iliyEn
thERumpadi en manam pugundhAnaith thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE                                  46


Word by word meaning (given by maNavALa mAmunigaL)

samayangaL ARum – The six external philosophies
kURum – that are as said in ‘viLambum ARu samayamum [thiruvAimozhi – 4.10.9]’;  if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words;
kulaiya –  (emperumAnAr debated against them) to be destroyed;
kuvalayaththE – in this world where each such philosophy was ruling in their own ways,
uNarndhOnai – emperumAnAr who has realized/having knowledge of
maRai – thiruvAimozhi that is thamizh vEdham
mARan paNiththa – divined by AzhvAr,
madhiyiliyEn – I who am not having knowledge
to see based on the pramANams and have faith in it,
thERumpadi – like said in previous pAsuram, to make me have faith in his divine feet as the means and destiny
pukundhAnai emperumAnAr graced his entry into
en – my
manam – heart;
and in these ways
guNAnai – he is having auspicious qualities
ERum – that are popular
thisai anaiththum  – in all the directions;
losing to this help of
irAmAnusanai – such emperumAnAr,
iRainjinam – we bow to him.


kURum samayangaL ARum kulaiya – Thinking that the body itself is AthmA ((uLukyam) chAruvAkam), size/form of body itself as AthmA, momentary knowledge is AthmA ((sAkyam) baudhdham), there is only knowledge (yOgAchAran’s baudhdham), nothingness is the only thing (mAdhyamikan’s baudhdham), (adhvaitham ->) brahmam is of no qualities, not having any form,  it is the only existing (no AthmAs),  is without any place, does not have any consorts (thAyAr), all the qualities of the form are all imaginary, everything other than brahmam are false, (pAsupadham/Saivam ->) rudhran is the supreme one – in these ways of philosophies whose arguments are not based on pramANams, but were shouting out whatever came to each one’s imagination in many ways – such outside philosophies to be destroyed;

kuvalayaththE As said in ‘kalaukalau bhavishyandhi nArAyaNa parAyaNA: | kvachith kvachith mahA bhAgA: dhrAmidEshu cha bhUricha: || thAmraparNI nadhee yathra  kruthamAlA payasvinee – kAvEri cha mahA bhAgA: pratheecheecha mahAnadhee  [SrImath bhAgavatham]’ (~ many knowledgeable ones will be born here and there near the banks of rivers thAmrapaNi, kAvEri, vaigai) and, ‘jAyathE’ (usually this term is used for emperumAn; here it is used for nithyasUris with whose characteristics AzhvArs incarnated), to be celebrated in these ways, the world which is the place of incarnation of AzhvArs who got non-blemished knowledge; in kali yugam;

mARan paNiththa thiruvAimozhi having ‘uyarvaRa uyar nalam udaiyavan yavan, ayaRvaRum amarargaL athipathi [thiruvAimozhi – 1.1.1]’, and, ‘uLan sudar migu surudhiyuL [thiruvAimozhi – 1.1.7]’, and, ‘nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn [thiruvAimozhi – 4.10.1]’ (He created brahmA, dhEvas, worlds, etc.,), and, ‘nAdi neer vaNangum dheyvamum ummaiyum mun padaiththAn [thiruvAimozhi – 4.10.2]’ (~He created the demo gods that you pray to, and you as well), and, ‘agala killEn iRaiyum enRu alar mEl mangai uRai mArbA [thiruvAimozhi – 6.10.10]’ (~ Oh one having the chest in which thAyAr is always present, saying that she would never leave from there), and ‘avAvil anthAdhi ippaththu aRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (~ those who have understood this decad of thiruvAimozhi of a thousand pAsurams, are of greatness even while born in this material world),


as said by nammAzhvAr who is referred to in ‘mikka iRai nilaiyum, meyyAm uyir nilaiyum, thakka neRiyum, thadaiyAgith thokkiyalum, Uzh vinaiyum, vAzh vinaiyum, Odhum kurugaiyar kOn, yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’,

such thiruvAimozhi that explain clearly about artha panchakam (five aspects related to attaining the goal).

maRai uNarndhOnai – having clear understanding of such thiruvAimozhi and its full meanings; he having complete knowledge;

thisai anaiththum ERum guNanai – As said in ‘thikkuRRa keerththi irAmAnusanai [rAmAnusa nURRanthAdhi – 26]’, etc., and ‘pAshaNda dhrumashaNda dhAva dhahana: ‘ (won the other philosophies), etc.,  and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)),etc., having the greatness that is pervading in all the directions;

madhiyiliyEn thERumpadi en manam pukundhAnai – I who was not having the knowledge to understand the true inner meanings based on seeing the ways of pramANams, was having cold heart, and without any discerning mind;

in such mind of mine he entered and made me understand the aforementioned greatness of him; such established lord of mine,

irAmAnusanai – that is, emperumAnAr,

iRainjinamE – we bow to him losing to such help of him. amudhanAr is attracted to his qualities and bowing to his divine feet, you see!

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

The six philosophies are: bhaudhdham, chArvAkam, naiyAyikam, jainam, sAnkyam, and yOgam.

kulaiya uNarndhOnai – emperumAnAr understood the full meanings of thiruvAimozhi such that the six philosophies are destroyed.

kuvalayaththE  kURum samayangaL – the philosophies which are not qualified to be present in this world of true knowledge.

kuvalayaththE paNiththa – in this world that gives darkness (absence of true knowledge), emperumAnAr divined such that true greatness is shown.

kuvalayaththE uNarndhOnai – shows the rarity that emperumAnAr is the only one who understood thiruvAimozhi fully in this world.

en manam – Since it is the mind entered by emperumAnAr, amudhanAr is saying ‘en manam’ to note his relationship with such mind. amudhanAr

amudhanAr’s destiny is emperumAnAr’s divine feet; it seems emperumAnAr’s destiny is amudhanAr’s mind!

– – – – –

Translation: raghurAm SrInivAsa dasan

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upadhESa raththina mAlai – 50

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pAsuram 50

namperumAL nammAzhvAr nanjeeyar nampiLLai
enbar avaravar tham ERRaththAl – anbu udaiyOr
sARRu thiru nAmangaL thAn enRu nannenjE
Eththu adhanaich chollu(i) nee inRu.                                                     50


Word by word meanings

namperumAL nammAzhvAr nanjeeyar nampiLLai enbar – are called so
avaravar tham ERRaththAl – due to each of their greatness;
anbu udaiyOr – those who love them
sARRu – named
thiru nAmangaL thAn enRu – these divine names; saying so
nal nenjE – oh good mind
nee – you
solli – say
adhanai – that greatness
inRu – now (today)
Eththu – and praise.


(nam => my/our (dear)).

Now, after talking about vakuLabhUshaNa (nammAzhvAr) dhivya prabandha vyAkyAnams, he (maNavALa mAmunigaL) wishes to divine about its core meanings said in SrI vachana bhUshaNam which shows the excellence of ways (nishtAkramam), and so he is setting up for it here.

If asking how – he is divining one pAsuram each in three pAsurams now, about namperumAL et al who were talked about in previous pAsurams, as to how they got such wonderful names; and while doing that he talks about the reason for nampiLLai getting the name of lOkAchAryar, and that this name was the reason for the name of piLLai lOkAchAryar, and due to him how the name was spread everywhere.

Out of that, in this pAsuram, he divines about how those starting from namperumAL who were talked about in earlier pAsurams got such wonderful names, by starting this pAsuram withnamperumAL’.

namperumALThat is, as said in ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (~ we can see these auspicious qualities in namperumAL (at SrIrangam)), such namperumAL who could be experienced by the AchAryas;

nammAzhvArAs said in ‘mugilvaNNan adi iNaiyai adaindhu aruL sUdi uyndha [thiruvAimozhi 7.2.11] (~surrendered to the divine feet of mugilvaNNan (emperumAn having the dark hue like the dark cloud), and got true goal by his grace) – such nammAzhvAr.

nanjeeyar – He who was accepted by namperumAL’s divine son bhattar.

nampiLLai – He who was loved in a great way by nanjeeyar, and as said in ‘nampiLLai gOshtiyO? namperumAL gOshtiyO?’ (when nampiLLai’s kAlakshEpa gOshti disperses after completion, the king and others see that in awe asking whether such a big assembly is the gOshti of namperumAL or of nampiLLai) – such nampiLLai having such a big wealth of looking for more people to do mangaLAsAsanam to emperumAn.

enbar anbudaiyOr – those who love them would call (them by these names).

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL thAn enRu – Due to each of their own greatness, those who are having very high devotion/love towards them gladly divined these names for them.

thAn enRu – think, how wonderful are these names, inRu adhanaich cholli nee Eththu ­– and you say so and praise that.

anbudaiyOr sARRu – is – {about the name namperumAL} – He (piLLai lOkAchAryar) divined ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (we can see these auspicious qualities in namperumAL (at SrIrangam)), isnt’ it?

One upon a time, in a group, a few who were nefarious had brought perumAL (from SrIrangam) and emperumAns of that place, and grabbed them all to the effect of saying ‘kettEn’ (sinned), and took to the North; at that time, one who is good towards the divine feet of perumAL by name rAjakaNda gOpAlar, an araiyar (devotees organized by SrIman nAthamunigaL in various temples, and currently include SrIrangam, SrIvillipuththUr, AzhwArthirunagari – they sing pAsurams, show dramatic acting of meanings of pAsurams during occasions at the temple), he could not bear that separation like said in ‘enganE tharikkEn unnai vittu [thiruvAimozhi 7.2.1]’ (How would I survive when separated from you?), was searching for him like ‘iru nilam kai thuzhA [thiruvAimozhi 7.2.1]’ (searching with hands in the big world (~since not having energy to walk/see, due to missing Him)), and went there, and saw that person, and sang sweetly like in ‘nudangu kELvi isai [thiruvAimozhi 3.4.6]’ (EmperumAn is like a song that mesmerizes those who hear it), and he lovingly asked ‘what do you need?’, reply was ‘our perumAL came here, you should give him’, and he said ‘if so take him and go’, and showed many statues, and at that time as He could not be found among them, he was sad like said in the ones like ‘sindhikkum thisaikkum [thiruvAimozhi 7.2.5]’ (thinks about earlier experience with emperumAn, loses her mind); at that time that man’s daughter liked and brought to her harem (queen’s quarters) he who is azhagiya maNavALap perumAL, and as that man came to know this matter, he brought without her knowledge and showed asking ‘Is he your perumAL?’, and seeing this the araiyar hugged perumAL with a lot of love as said in ‘SrI ranganAtha! mama nAthA! [SrIranga gadhyam] (Lord of SrIrangam, my lord), and in ‘arangamALi en ALi [periya thirumozhi 7.3.4]’ (ruler of thiruvarangam periya kOyil, and my ruler), and ‘en aragaththu innamudhar, kuzhal azhagar, vAi Azhagar, kaN azhagar [nAchchiyAr thirumozhi 11.2]’ (my sweet nectar of thiruvarangam, having beautiful hair, divine mouth, and divine eyes), araiyar hugged azhagiya maNavALan saying ‘yes he is namperumAL’, and mercifully/quickly returned to thiruvarangam – his incident is famous, isn’t it?

araiyar_crownanbudaiyOr: crown of an araiyar

At that time, when everyone doubted that this is not perumAL, Ayi AzhvAr piLLai signed on the divine vigraham saying ‘ivar nammudaiya perumALAm’ (yes he IS our perumAL ). From that day onward, that (name) became his identity – they divine the story in this way also.

Next, reason for the coming of name nammAzhvArOnce upon a time, perumAL loved AzhvAr as ‘nam’ AzhvAr, compared to other AzhvArs, and also for the periya thiruvadhyayanam (uthsavam) he would divine the writing of letter addressing him in the same way and send it to thirunagari – this is the fact isn’t it?

Not only that, at one point when perumAL with many others had mercifully stayed in malai nAdu (state of kEraLA), at that time unexpectedly emperumAns from other dhivya dhEsams and AzhvAr (from AzhvAr thirunagari) too had joined Him there; at that time perumAL, like said in ‘palar adiyAr munbu aruLiya [thiruvAimozhi 7.10.5]’ (singling him out and gracing him in the assembly of great devotees), very kindly called AzhvAr – ‘nam AzhvAr nam arugE vArum’ (my AzhvAr, come near me), saying so kept him in his divine throne itself, and divined him his shirt of pearls (muththin chattai), and vatta maNai, and more, and divined him like said in ‘thammaiyE okka aruL seyvar [periya thirumozhi 11.3.5]’ (would mercifully give his equivalence) – they divine this incident.

nam SatakOpanaip pAdinaiyO enRu namperumAL vinjiya AdharaththAl kEtpar’ (namperumAL with much desire inquired – did you sing about our SatakOpan?) – is what he (poet kambar) also said.

namperumal-nachiar_serthi2anbudaiyOr: namperumAL and thAyAr

Not only these, periya mudhaliyAr (SrIman nAthamunigaL), had regarded him more than other AzhvArs, got, with dhvayam first, the meanings of thiruvAimozhi etc., due to his (nammAzhvAr’s) grace; as the showing of that distinction, like saying ‘our AchAryAn’, he would say ‘nammudaiya AzhvAr’ (my/our AzhvAr) – this is how he was lovingly doing this. Due to this only he divined ‘na: kulapathEr vakuLAbhirAmam [sthOthra rathnam – 5]’ (my chief and head of the group), isn’t it?

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691anbudaiyOr: nAthamunigaL with nammAzhvar

Now, he who was always thinking about thiruvAimozhi and was crowned as an expert (for having lectured on thiruvAimozhi for 100 times), that is nanjeeyar – reason for his name is – after he surrendered to bhattar’s divine feet, got sanyAsam at mEl nAdu (karnAtakA), gave up all his attachments there, came to thiruvarangam, and stood under bhattar’s feet – seeing this, bhattar with great happiness said ‘nammudaiya jeeyar vandhAr’ (my jeeyar has come), pulled him up and hugged him and rejoiced, and starting from that day, the vedhAnthigaL got this name of ‘nanjeeyar.

parasara-bhattaranbudaiyOr: bhattar, with nanjeeyar at his divine feet

Now, he who is liked very much by him (nanjeeyar), he who can be said as incarnation of nammAzhvAr, that is nampiLLai – how he got that name is: nanjeeyar divined a vyAkyanam for thiruvAimozhi, having the length count of nine thousand, and mercifully gave that text to the divine hands of him whose name was varadharAjar who had surrendered to his divine feet, asking him to make a copy of it. When he was going to (his) place, it had fallen into the river, and so he had written on empty leaves without missing any words, returned and kept it in front of nanjeeyar; he opened it and since it was very good, he asked ‘how did this happen?’, and listened to him explaining the reason and divined his happiness saying ‘What a great ability of this knowledge!’, and divined ‘nammudaiya piLLai – thiruk kali kanRi dhAsar’ (my piLLai (nam piLLai)), and starting from that day, the name of ‘nampiLLai’ is famous in the world isn’t it?

nanjeeyaranbudaiyOr: nanjeeyar

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL – these are those divine names, isn’t it?

nannenjE – Oh the mind which knows about the greatness of these divine names and being happy.

Eththi adhanaich chollu nee inRu – Today being a good time for thinking about these divine names, you who has understood their sweetness, say with your mouth’s content, what a great thing that there are some such divine names (ivaiyum sila thirunAmangaL irundhapadiyE), and praise them.

From time immemorial these were not thought about – to compensate that loss, today when taste in this matter is born (izhavu theera, ruchi piRandha inRu), try to do the good thing of praising those names and gain your true nature;

praise as said in ‘prathyakshE gurava: sthuthyA:’ ((Glorify the AchAryan in public and in his presence), and ‘gurOrnAma sadhA japEth [anthimOpAya nishtai, page 10]’ (Should always meditate AchAryAn’s divine name), and ‘solluvOm avan nAmangaLE [rAmAnusa nURRanthAdhi – 1]’ (shall say him (emperumAnAr‘s) divine names), and ‘en manam Eththi anRi ARRagillAdhu [rAmAnusa nURRanthAdhi – 89]’ (~ my mind would not rest without praising).

{ Have heard an interesting interpretation where if we put a pause/comma after the word ‘namperumAL’  in this pAsuram, then the first line would be like: namperumAL himself with love would say nam AzhvAr, nam jeeyar, and nam piLLai. }

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 44

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pAsuram 44

theLLiyadhA nampiLLai cheppu neRi thannai
vaLLal vadakkuth thiruveedhip – piLLai indha
nAdu aRiya mARan maRaip poruLai nangu uraiththadhu
eedu muppaththARayiram.                                                                     44

pAsuram 44

Word by word meaning

theLLiyadhu A – With clarity
(what) nampiLLai
cheppum – divined about
neRi thannai – the ways (meanings),
vadakkuth thiruveedhip piLLai
vaLLal – having audhAryam (generosity),
indha nAdu – (for) those in this world
aRiya – to know,
uraiththadhu – divined
nangu – well
mARan maRaip poruLai – the meaning of thiruvAimozhi of nammAzhvAr,
muppaththARayiram – which is muppaththARAyirappadi (36,000)
eedu – called eedu.


He (maNavALa mAmunigaL) divines that, after that, vadakkuth thiruveedhip piLLai divined as vyAkyAnam for (nam)piLLai’s explanation of dhivya sUkthi (thiruvAimozhi – divine words), and it is ‘eedu muppaththARayiram’.

theLLiyadhA nampiLLai cheppu neRi thannai – Being clear, deep/profound, and having the expertise in discerning what is required and what is not, such nampiLLai’s way of dhivya sUkthis,

cheppu neRi thannai – by this it implies that except the way in which he (nampiLLai) divined, he (vadakkuth thiruveedhip piLLai) does not know of any other ways.

As said in ‘gurupramANI kruthachiththavruththaya:’ (Direct the activities of the mind keeping guru as pramANam (reference)), is how he is following his AchAryan, isn’t it?

vaLLal vadakkuth thiruveedhip piLLai – Not for just those living during the same time, but for even those in later generations also to know and reach true goal, he wrote the eedu – vadakkuth thiruveedhip piLLai having such generosity.

vadakkuthiruveedhipillaivadakkuth thiruveedhip piLLai

indha nAdu aRiya – Like said in ‘nAdu nagaramum nangu aRiya [thiruppallANdu – 4]’ (for the villages and cities to know), including those having knowledge and not having knowledge, for every on in the country to know, and get involved.

mARan maRaip poruLai – meaning of thiruvAimozhi which is AzhvAr’s, and which is in the form of vEdham. It is as said in ‘mARan senthamizh vEdhaththin sezhum poruLai [sampradhAya chandhriakai – 11]’ (~ beautiful meaning of nammazhvAr’s beautiful thamizh vEdham).

nAdaRiya nanguraiththadhu – Like he (nammAzhvAr) divined thiruvAimozhi for making ‘Urum nAdum ulagamum thammaip pOl [thiruvAimozhi 6.7.2] (~ the village, country and world like him), he (vadakkuth thiruveedhip piLLai) also divined eedu very well for the world to know.

eedu muppaththARayiramIt is an additional twelve thousand compared to periyavAchchAn piLLai’s vyAkyAnam, is what he has divined.

eedu – meaning. He divined the meanings, and to get involved in it.

In the grantham of anthimOpAya nishtai it is divined ‘idhu thAn sruthaprakASikaiyil’ [Srutha prakASikai is a detailed commentary for emperumAnAr‘s SrIbhAshyam]. That is, eedu vyAkyAnam’s count matches SruthaprakASikai’s count.

As said in ‘gurubhyO(a)rhdha: sruthassapdhaisthath prayukthaichcha yOjitha: [SrIbhAshya sruthaprakASikA thaniyan] (Heard from Acharyas, and the words used by them are included – such..), here too vadakkuth thiruveedhip piLLai has included the words heard (from nampiLLai), and authored the vyAkyAnam, isn’t it? nampiLLai’s ways of explanation is the one that vadakkuth thiruveedhip piLLai has divined in vyAkyAnam.

In a later pAsuram as he (maNavALa mAmunigaL) is going to say ‘ezhuthErAr thamizh vEdhaththu eedu thanai [upadhEsa raththina mAlai – 48]’, vadakkuth thiruveedhip piLLai has the involvement of documenting it only (as the original author is nampiLLai who lectured this).

Even though this vyAkyAnam was compiled before sruthaprakASikai, it is okay for the count of this to be referenced with that grantham (since there is a match in the count).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 41

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pAsuram 41

theLLArum gyAnath thirukkurugaip pirAn
piLLAn ethirAsar pEraruLAl – uLLArum
anbudanE mARan maRaip poruLai anRu uraiththadhu
inbamigum ARAyiram.                                                                41


Word by word meaning

thirukkurugaip pirAn piLLAn,
theL Arum – (who is having) full clarity in
gyAnam – knowledge,
pEr – (by the) special (periya)
aruLAl – grace of (kataksham)
ethirAsar – SrI bhAshyakArar,
Arum – with full of
anbudanE – devotion
uL – in his divine mind,
anRu – during that earlier time
uraiththadhu – divined
poruLai – grand meanings of
mARan – what nammAzhvAr divined, that is
maRai – dhrAvida (thamizh) vEdham, thiruvAimozhi,
migum – the vyAkyAnam which is full of
inbam – sweetness, is
ARAyiram – ArAyirappadi vyAkyAnam (having 6000 sets of 32 letters).


Earlier, starting with ‘piLLAn nanjIyar … thiruvAimozhiyaik kAththa gunavALar [upadhESa raththina mAlai – 39]’, where he divined the list of each of the five AchAryas separately, out of that,

in this pAsuram, as said in ‘kurugaippirARku anbAm ethirAsar [bhagavath vishayam thaniyan]’ (emperumAnAr who is most dear to thirukkurukaippirAn piLLAn),

by the limitless kindness of emperumAnAr who is ‘prapanna jana kUtasthar [AchArya hrudhayam – 36]’ (head of the people who performed SaraNAgathy (surrendered to emperumAn)),

the count of groups of words vyAkyAnam authored by thirukkurugaip pirAn piLLAn is shad sahasram (six thousand),

says maNavALa mAmunigaL.

azhwar-emperumanarAzhvAr and emperumAnAr – AzhvAr thirunagari (thirukkurugUr)

theLLArum gyAnath thirukkurugaip pirAn piLLAn – Having suitable complete wisdom in clarity of knowledge for authoring the first vyAkyAnam for thiruvAimozhi, that is thirukkurugaip pirAn piLLAn.

ethirAsar pEr aruLAl – By the limitless kindness of emperumAnAr, as said in ‘un perun karuNai thannai [rAmAnusa nURRanthAdhi – 70]’. This is the reason for him doing the vyAkyAnam.

uLLArum anbudanE – That is, not doing it for kyAdhi (fame), lAbham (profit), etc., due to the limitless love for thiruvAimozhi. Due to unlimited compassion towards the sentient.

mARan maRaip poruLai – As said in ‘aruLinAn avvarumARaiyin poruL [kaNNinuN chiruththAmbu – 8]’ (essence of that rare (difficult to acquire/learn) vEdham), it being AzhvAr’s, in the form of vEdham, being hard for others to identify its meanings, such thiruvAimozhi’s meanings was divined as ArAyiram (in six thousand sets of 32 letters).

It was written with love, that suits with ‘avAvil anthAdhi [thiruvAimozhi 10.10.11]’ ().

anRu uraiththadhu – that is, listening from bhAshyakArar and thinking through it, getting clarity of the meanings, is when he had authored the vyAkyAnam.

If asking what its count is –

inbamigum ARAyiram – As said in ‘amar suvai Ayiram [thiruvAimozhi 1.3.11]’ (well-fit sweet and sound meaning), being fully interesting and sweet (rasa ganam), being delightful to the devotees, it is set in the length of delightful six thousand that he divined. That good taste is obtained from the mUlam (original text – thiruvAimozhi), isn’t it?

Since it is done with love, this would also be delightful, isn’t it?

Since he is loved like a son of paurANikar (well versed in puraNams, that is, emperumAnAr), he has written it in the count of SrI vishNu purANam of six thousand, isn’t it?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 32

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pAsuram 32

mannu thirumazhisai mAdath thiruk kurugUr
minnu pugazh villipuththUr mEdhiniyil – nanneRiyOr
Eyndha paththi sArar ezhil mARan pattar pirAn
vAyndhu udhiththa UrgaL vagai                                                                      32


Word by word meaning

mEdhiniyil – In the world
nal neRiyOr – those in good AchAryAbhimAna nishtai (having AchAryan as everything)
Eyndha – being together (for)
paththisArarthirumazhisaip pirAn,
ezhil – beautiful
mARannammazhvAr, and
pattar pirAnperiyAzhvAr,
vagai – detail
UrgaL – of the places
udhiththa – they incarnated
vAyndhu – as a group, are:
mannu – the well established
thirumazhisaithirumazhisai, and
mAdam – having belvederes/balconies (mAdangaL)
thirukkurugUr – (that is) thirukkurugUr (AzhvAr thirunagari), and
minnu – (having) shining
pugazh – greatness (that is,)


mannu thirumazhisai etc. – In this pAsuram he (maNavALa mAmunigaL) is divining that these are the places of incarnation of thirumazhisaip pirAn, and of thirukkurugUr kArimARan that is, nammAzhvAr, and of SrIvillipuththUr pattar pirAn, that is, periyAzhvAr.

mannu thirumazhisai – (In this pAsuram) as he (maNavALa mAmunigaL) is divining the places of incarnation in the same order as their months of incarnation, even though (in the previous pAsuram) after thirumaNdangudi (of thoNdaradippodi AzhvAr who incarnated in the month of mArgazhi) he had not divined about thirumazhisai (thirumazhisai AzhvAr’s incarnation being next to mArgazhi that is the month of thai) (instead in that previous pAsuram he had divined next at that time about thiruvanjikkaLam of kulasEkara AzhvAr related to mAsi month that comes after thai), but here it is to be noted that the ones given are in a sequence.

Or, it can be taken in this way: as he (maNavALa mAmunigaL) had divined earlier as ‘pugazh mazhisai ayyan aruL mARan [upadhESa raththina mAlai – 4](where, after thirumazhisai Azhvar, mARan that is nammAzhvAr was mentioned for the order of incarnation) – for that togetherness also, (here he is mentioning them one after the other).

mannu thirumazhisai – This place is having the ever-present relationship of SrI jagannAthar and (thirumazhisai) AzhvAr, and is being mahIsAra kshEthram thus making the earth lighter – such thirumazhisai. (as when rishis wanted to know a place where they could do their penances etc., and when thirumazhisai was placed in one plate and rest of the places was placed in another plate in the balance, the other places were lighter compared to thirumazhisai, so thirumazhisai was the chosen place for them).

This is south of thiruninRavUr, and near to that place.

thirumazhisai_azhvar_at_thirumazhisai_editedthirumazhisai AzhvAr – thirumazhisai

mAdath thirukkurugUr – As said in ‘mAda mALigai sUzhndhu azhagAya thirukkurugUr [thiruvAimozhi 4.4.11]’ (beautiful thirukkurugUr that surrounds us with palatial galleries), having the decorations and setup as a beautiful city of (AzhvAr) thirunagari.

nammazhvar_bavishyadhAcharnammAzhvAr with nAthamunigaL

minnu pugazh villipuththUr – that is – since ‘pArAr thol pugazhAn pattar pirAn [periyAzhvAr thirumozhi 2.3.13]’ divined his incarnation here, SrIvillipuththUr is having bright (significant) greatness in all directions;


medhiniyil – in the world. As said in ‘SrInagaryAm mahApuryAm thAmraparaNi uththarE thadE | SrIthintriNI mUladhAmnE SatakOpAya mangaLam(we prostrate to satakOpar (nammAzhvAr) under the tamarind tree in thirunagari (AzhvAr thirunagari) situated on the northern banks of river thAmraparaNi), these are the kind of places where these ‘SrImAn’s incarnated;

If asking who they are –

nanneRiyOr Eyndha paththi sArar – (followed by those having good ways)  – ‘nanneRi’ (good ways) is – AchArya abhimAnam – that is, steadfast in those ways, thirumazhisai AzhvAr is followed lovingly by those like kaNikaNNar and perumpuliyUr adigaL who have surrendered to the AzhvAr who knows the correct path.

In this way, it is paththi sArar (bhakthi sAra), that is, thirumazhisaip pirAn who is worshiped by these ananya prayOjanars (not expecting any benefit other than AchAryan);

Or ‘nanneRiyOr’ could also be applied to the mentioned list of AzhvArs. Then it would be (kaNikaNNar, perumpuliyUr adigaL, and)  madhurakavi AzhvAr and ANdAL (respectively). It is they who worshiped in fitting ways to the counterpart (AchAryan?) like proper disciples.

ezhil mARan – (nammAzhvAr) – It is – jagadhAbharaNar that is vakuLabharaNar. ezhil – beauty

pattar pirAn – SrI bhatta nAthar – that is periyAzhvAr.

These three AzhvArs are such that it is very difficult/rare to get them in this earth, and they incarnated for the protection of the sentient, and this is the detail of the places of their incarnation.

These places are in the west, north, and south of SrIrangam which is in the east.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 26

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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 – 15

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pAsuram – 15

uNdO vaikAsi visAkaththukku oppu oru nAL
uNdO satakOparkku oppu oruvar – uNdO
thiruvAimozhikku oppu then kurugaikku uNdO
oru pAr thanil okkum Ur                                                                       15


Word by word meaning

vaikAsi visAkaththukku – For the visAka star day of vaikAsi month
uNdO – is there
oru nAL – any day that is
oppu – equal;
satakOparkku – for nammAzhvAr
uNdO – is there
oruvar – any one who is
oppu – equal;
thiruvAimozhikku – for thiruvAimozhi prabandham
uNdO – is there a prabandham
pAr thanil – in the earth that is
oppu – equal;
then kurugaikku – for AzhvAr thirunagari that is on the south
uNdO – is there
oru Ur – any place that is
okkum – equal;

No is the answer.


He is involving in the abundant experience of talking to himself about the place, time, and the prabandhams divined by the AzhvAr whom he mentioned in previous pAsuram.

uNdo vaikAsi visAkaththukku oppu oru nAL – Is there any day that can equal this divine vaikAsi day that is born to do mangaLAsAsanam, for sarvEsvaran and all his abodes to grow well? The day of birth of emperumAn as said in ‘nee pirandha thiru nannAL [periyAzhvAr thirumozhi 23.8] (the auspicious good day You were born) – can even that equal the day of incarnation of this AzhvAr who is said as ‘krushNa thrushNA thathvam [srI rangarAja sthavam, pUrva sathakam – 6] (AzhvAr could be said to be in the form of love for krishNan)?

There, in krishNan’s birth, only some people here and there like akrUrar, mAlAkArar, kUni, chinthayanthI, or a few such only were reformed to be amicable. Here AzhvAr‘s birth is such that, as emperumAn said starting with ‘thAnaham dhvishatha: krUrAn’ to ‘kshipAmi’ [bhagavath gIthA 16-19] (~ I punish those who disrespect my devotees by pushing them into asura births), even those whom He would reject, it is the day of incarnation of AzhvAr who would create interest in such people toward emperumAn such that they too cannot bear the separation from Him – as AzhvAr said in ‘nin kaN vEtkai ezhuvippanE [thiruviruththam – 16]’ (~will motivate to be thirsty for You).  { that is the greatness here compared to emperumAn‘s incarnation}.

uNdO satakOparkku oppu oruvar – Starting from his incarnation, he was a remover of bad/ignorant minds of such people; having true depth of knowledge – such is the glory of knowledge of AzhvAr; even if inquired in all the worlds do we hear anyone equaling him?

What with food, water, etc., what with ripe fruits, etc., what with ‘appAl mudhalAi ninRa aLappariya Aramudhu [thirunedunthANtakam – 14]’ {here it may mean food that is like nectar} – the samsAris are involved in sustaining, growing, and enjoying with these things; starting from such kind of people, can they ever be compared to this AzhvAr who is of the type ‘nAttArOdu iyal(vu) ozhindhu nAraNanai naNNi [thiruvAimozhi 10.6.2]’ (~ connections with the people of the (material) place got removed, and got nArAyaNan), and ‘ellAm kaNNan [thiruvAimozhi 6.6.1]’ (~ food, water, everything is krishNan for me), and such AzhvAr cannot be equaled by even the nithyasUris.


‘nainAr’ (as referred by the commentator) (azhagiya maNavALap perumAL nAyanAr) divined too – other than nithyasUris (that is, like rishis) “pala sAdhana dhEvathAntharangaLil ivargaL ninaivu pEchchilE thOnRumpadi irukkum [AchArya hrudhayam – 62]” (compared to maharishis whose speeches would indicate that the goal is to reach emperumAn, or that karma/gyAna/bhakthi are the means, or that it is acceptable to pray to the demi-gods, AzhvAr’s speech is that bhagavath kainkaryam is the goal, that emperumAn is the means, and that even forgetfully we should not pray to demi-gods; so they cannot be compared to AzhvAr).

Or, for nithyasUris, that place is like ‘theLi visumbu thirunAdu [thiruvAimozhi 9.7.5] (~ radiant, in knowledge) such that it is amicable for them to enjoy emperumAn all the time. Here, this place is like ‘viNNuLAr perumARkkadimai seyvAraiyum seRum aym pulan ivai [thiruvAimozhi 7.1.6]’ (~ the five senses would trouble even those who are subservient to emperumAn). Such ‘iruL tharumA gyAlam [upadhEsa raththina mAlai – 72] (this world that feeds ignorance), would not make it easy to enjoy emperumAn.

In such a birth, there is only AzhvAr who spends time only in enjoying emperumAn. Isn’t that why it is ‘sudhurlabha:’ (bhagavath gIthA) {Or oruvar uNdAgil aththanai kAN – upadhEsa raththina mAlai – 55}.

– As said in “mARuLadhO immaNNin misai [thiruvAimozhi 6.4.9]” (Is there anyone matching me in this world?), and

– “iniyAvar nigar agal vAnaththE [thiruvAimozhi 4.5.8]” (who would equal me even in that other big world (~when I have been given opportunity to sing thiruvAimozhi on emperumAn)).

So AzhvAr himself divined by his words that there is no equal in both this world and the other world, isn’t it?

When asked: So in this way, if we say satakOpan, he is meant as above everyone, this mahAthmA incarnated and is worshiped by the whole world, and if there is no equal to him or to his grand star day,

then is there anything equal to his words that is thiruvAimozhi and for the place of his incarnation?

Even that is also not there, says maNavALa mAmunigaL, as:

uNdO thiruvAimozhikku oppu then kurugaikku uNdO oru pAr thannil okkum Ur.

uNdO thiruvAimozhikku oppu – AzhvAr who is ‘thirumAlAl aruLap peRRa [thiruvAimozhi 8.8.11)’ (given unblemished knowledge (mayarvaRa mathi nalam (thiruvAimozhi 1.1.1)) by emperumAn), and ‘thirumAlavan kavi [thiruviruththam – 48]’ – his experience of emperumAn did not contain itself like said in ‘suzhi pattOdum [thiruvAimozhi 8.10.5] (like a flood with a vortex), like said in ‘avAvil anthAdhigaLAl ivai Ayiramum [thiruvAimozhi 10.10.11]’ (the thousand pAsurams in anthAdhi style, that came out of devotion) the thiruvAimozhi got caught in AzhvAr’s bhakthi and it incarnated.

Can the words that came out of dharma, strength, knowledge, happiness, etc., match the words of thiruvAimozhi that is out of devotion and is essence of nAlAyira dhivya prabandham?

Other words are like the sound of sea waves (no meaning/use). So, as said in ‘aruL koNdu Ayiram in thamizh pAdinAn [kaNNinuNchiruththAmbu – 8] (~ he sang one thousand sweet pAsurams in beautiful thamizh due to his mercy), this thiruvAimozhi that incarnated due to his kindness/mercy would not be having any equals.

then kurugaikku uNdO oru pAr thanil okkum Ur – Like how there is none equal to AzhvAr in this world or the other world, this place (of his incarnation) also does not have any place that equals it.

Tree in AzhvAr thirunagarI (kurugai) where nammAzhvAr stayed

Even if searched in eighteen worlds, is there any place that equals kurugai vaLampathi? Even if it is there (srIvaikuNtam), it is more like saying together ‘thirunAdu vAzhi then kurugai vAzhi [iyal sARRu]’ (long live srIvaikuNtam long live then kurugai). Shall have to say ‘thirunagarikku oppAriyuNdO’.

It is too divined as ‘ARRil thuRaiyil Uril uLLa vaishamyam vAchAmagOcharam [AchArya hrudhayam 80]’ (~ can’t be said in words the difference between this place and the others).

then kurugai – This place is a jewel for the (difficult?) samsAram, as said in ‘nallAr palar vAzhum kurugUr [thiruvAimozhi 8.2.11]’, and as ‘sayap pugazhAr palar vAzhum thadam kurugUr [thiruvAimozhi 3.1.11]’ – such is the grand kurugUr that is srI nagarI (AzhvAr thirunagarI) (wealthy city), isn’t it?

Also, it is meant as this place is in the southern direction.

Thus maNavALa mAmunigAL divined about this divine star day, about AzhvAr who incarnated, about thiruvAimozhi, and thirunagarI, after considering their unequaled greatness.

This visAka star day is of significance in ikshvAku dynasty as said by noble people, and this AzhvAr also got the same star day of incarnation and greatness as said in ‘rushImjushAmahE [parAnkusa ashtakam – 3] (we prostrate before satakOpa muni).

– – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 14

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pAsuram 14

ERAr vaikAsi visAkaththin ERRaththaip
pArOr aRiyap pagarkinREn – seerArum
vEdham thamizh seydha meyyan ezhil kurugai
nAthan avadhariththa nAL                                                       14


Word by word meaning

Ar – filled with
Er – beauty
vaikAsi – (is the) month of vaikAsi
visAkaththin – star day of visAkam;
pArOr – (For) those in the earth
aRiya – to know
ERRaththai – its glory,
pagarginREn – I shall say (about it; that is),
Arum – filled with
seer – glory
vEdham – that is vEdhas
seydha – is divined
thamizh – in thamizh language
meyyan – (by the one who is) truthful
ezhil – (who is the) beautiful
nAthan – master, that is nammAzhvAr;
avadhariththa – (it is his) divine incarnation
nAL – day.


He who is having other AzhvArs as his parts, who divined the popularity of meanings of vEdhAnthams through thiruvAimozhi, who is the head of (AzhvAr) thirunagari, that is nammAzhvAr – for everyone in the earth to know this AzhvAr’s incarnation day of visAka star, I shall divine about it in an exclusive way, says maNavALa mAmunigaL.

ErAr etc. – In the pAsurams till now he had divined about the months in the calendar order, now since there is no incarnation of AzhvArs in the month of panguni, and even though in the month after that which is chiththirai there are incarnations of madhurakavi AzhvAr and emperumAnAr, since he is currently listing the ten AzhvArs’ incarnation details, he has skipped them and is starting here with ‘ErAr vaikAsi’.

vaikAsi having beauty is about – Since it is mAdhava month (spring) it is having the period of blossoming flowers. The place of incarnation is rich in ‘koththalar pozhil [thiruvAimozhi 6.7.1] (groves full of flowers in bunches), and in ‘kuyil ninRAr pozhil [kaNNinuN chiruththAmbu – 10] (cuckoos joyfully singing near the groves), so it is said as ‘ErAr vaikAsi visAkam’.

‘ErAr’ (full of beauty) is also an adjective for visAkam. Then it is to be decorated as ‘thiru visAgath thirunAL’ (auspicious day of visAkam). In all the dhivya dhEsams it is celebrated with consuming milk and fruits. That is, ‘pAl mAngAi’.

About such day’s greatness –

pArOr aRiyap pagarginREn – (saying for everyone in the world to know) – I shall talk about the glory of vaikAsi visAkam that is AzhvAr’s incarnation day, for everyone around. His (maNavALa mAmunigaL’s) love is making him talk to ensure that there is no one who would not love about this (day).

Now it talks about the reason for all these –

seerArum, etcGreatness for vEdham are – not created by anyone {so no bias, etc.}, always existing {eternal – available at all times}, and faultless {so can be followed} – and so it having the wealth of being the ultimate reference/authority. AzhvAr too said ‘sudar migu suruthiyuL [thiruvAimozhi 1.1.7]’ (abundantly radiant vEdham (being self-evident/reference)). It is also about the second part of vEdham which talk about nature, form, and qualities of sarvEsvaran referred as para brahmam who is the husband of lakshmI. It is to be said, ‘yaSruthEruththaram bhAgam chakrE thrAvida bhAshAyA [parAnkusa ashtakam – 7]’ (he (nammAzhvAr) who created in thamizh the second part of vEdham that is upanishath).

vEdam thamizh seidha – Creating it in thamizh is – as said in ‘eidharkku ariya maRaigaLai Ayiram in thamizhAl seidharkku ulagil varum satakOpanai [rAmAnusa nURRanthAdhi – 18] (satakOpan who incarnated and created in sweet thamizh one thousand pAsurams that represent the hard vEdhas), vEdhas have limitations for learning, it is not possible for all sentient ones to learn and reach the true goal.

nammAzhvAr provided its meanings in detail in sweet thamizh for everyone to be able learn and use it and reach the true goal. It is to be said ‘vERu onRum nAn aRiyEn vEdham thamizh seidha mARan satakOpan [kaNNinuN chiruththAmbu thaniyan], and ‘arumaRaigaL anthAdhi seydhAn [thiruvAimozhi thaniyan], to say the same.

meyyan – All that was divined are based on vEdham so we have the faith in it.

ezhil kurugai nAthan – As saying ‘kurugUrch chatakOpan’, (satakOpan of kurugUr), for all these the reason is being born in that place (kurugUr that is AzhvAr thirunagari). Even though there is one emperumAn named ‘Adhip pirAn’ there, everything happens there under the mastership of this AzhvAr only. Even though he is the paran and AzhvAr is the jIvan, it is Azhvar’s leadership that He is establishing there. As said in ‘nalan idai Urdhi paNNi vIdum peRuththith than mUvulagum tharun oru nAyagam [thiruvAimozhi 3.10.11]((benefit of learning this padhikam would be that He would) make one be involved in subservience to emperumAn and His devotees, will give mOksham, and make one like a head of all His three worlds) {such is emperumAn, that he makes this AzhvAr as the head}.


ezhil kurugai – (beautiful kurugai (AzhvAr thirunagari)) – Having the decorations of a city. That is, like ‘kunRam pol maNi mAdam (thiruvAimozhi 4.10.1) (having buildings tall like a collection of mountains), ‘mAdalar pozhil [thiruvAimozhi 3.4.11]’ (dotted by blossoming groves), ‘sErth thada [thiruvAimozhi 1.2.11]’ (having dense set of ponds), and ‘Er vaLam [thiruvAimozhi 5.1.11] (having fertile/abundant paddy etc., fields)’. It is also said as ‘kattezhil then kurugUr [thiruvAimozhi 6.6.11](kurugUr having the beauty of protective walls).

As said in ‘jagathAbharanam vakuLAbharanar’, he is like a jewel for the world, and the beauty to this place can also be due to his incarnation there.


ezhil – (beauty) – is like a adjective to AzhvAr, and can also be about the beauty that came due to his srIvaishNava decorations – gyAna, bhakthi, vairAgyam.

ezhil kurugai nAthan avadhariththa nAL – As said in ‘Urum nAdum ulagamum thannaip pOl [thiruvAimozhi 6.7.2]’ (he (AzhvAr) can make the place, country, and the world to always babble emperumAn’s name and other things), such AzhvAr ‘s day of incarnation.

AzhvAr who can show the way for the people in the samsAram (material world) to attain true goal, incarnated; similarly this great day among all the different days has come for us.

So due to his extreme kindness, maNavALa mAmunigAL has revealed this precious secret for us.

– – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 1

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pAsuram – 1

enthai thiruvAimozhip piLLai innaruLAl
vandha upadhEsa mArkkaththaich chindhai seidhu
pinnavarum kaRka upadhEsamAyp pEsuginREn
manniya seer veNpAvil vaiththu                                    1


Word by word meaning

enthai – my master
thiruvAimozhip piLLai – that is, thiruvAimozhip piLLai
in(iya) aruLAl – by his sweet/kind distinguished grace,
vandha – what I got (from him)
upadhEsa mArkkaththai – (is) the history of (AchAryas’) teachings;
chindhai seidhu – in thinking of them,
pEsuginREn – I am talking about them
upadhEsamAi – as advice/instructions,
vaiththu – as constructed (in the form of)
manniya – distinguished/well known
seer – greatness
veNpAvil – of vEnpA, a form of thamizh poetry,
pinnavarum – for the generations after me
kaRka – to learn/think/follow.


First pAsuram in this – he is taking a vow to convince the minds of those who listen – I shall bring out in the form of a prabandham the exclusive meanings that came in the lineage of AzhvArs and AchAryas through the grace of my AchAryan thiruvAimozhip piLLai’s teachings, for the future generations to know and attain the goal; by starting with, enthai thiruvAimozhip piLLai’.

That is, he having the name of thirumalai AzhvAr, due to his complete devotion to thiruvAimozhi (prabandham), got the name of thiruvAimozhip piLLai as known throughout the country. mAmunigaL thought about the same and said too as ‘thirumalai AzhvAr thiruvAimozhip piLLai [Arththi prabandham – 21)”. The auspicious meanings the he gave can be fully trusted {thiruvAi?}.

innaruLAl thiruvAimozhip piLLai tries for my revival (ujjeevanam), due to his causeless mercy (nirhEthuka krupai),

pillailokacharyar-nayanar-thiruvaimozhipillai-mamunigalpiLLai lOkAcharyar, nAyanAr, thiruvAimozhip piLLai, maNavALa mAmunigaL

vandha upadhEsa mArkkaththai – the history of the advice/instructions he gave by coming to do that; combine this phrase with the phrase that comes later, ‘upadhEsamAi pEsuginREn’ (saying/passing on/repeating) those advice/instructions). This is following the words/path of what pUrvAchAryas said (sudhdha sampradhAyam – pure lineage), and not saying whatever came to mind and insisting that to be the truth, as mAmunigAL says in a later pAsuram ‘than nenjil thORRinathE solli, idhu suththa upadhEsapara vArththai enbar [71].

So based on the three aforementioned phrases (of the pAsuram?), the association for which he was the target, completeness of true knowledge, and completeness of kindness, are his (mAmunigaL‘s) shelter.

enthai thiruvAimozhip piLLai innaruLAl vandhaAs said in ‘thAyAith thanthaiyAi [thiruvAimozhi 2.3.2]’, and ‘annaiyAi aththanAi [kaNNinUNchiruththAmbu – 4]’, he is present as my mother and head. As being present as my father, like how one would squirt out into the floor the excessive breast milk, he as a father showed excessive kindness towards me. Like said in ‘eyiRRidai maN koNda enthai irAppagal Odhuviththu ennai [periyAzhvAr thirumozhi – 5.2.3] (~ emperumAn as a father taught me all the time), thinking about the ways that came in the lineage, through the blessings of his natural father-figure thiruvAimozhip piLLai, is how mAmunigAL is doing this upadhEsam (advice/instructions).

That is, as said in ‘vivasvAn manavE prAha manur ikshvAkavE abravIth – Evam paramparA prAptha [bhagavath gIthA – 4-1]’ (~ sUryan taught vaivasvatha manu; manu taught his son ikshvAku), as the pristine way of knowledge (parisudhdha gyAna mArgam) that came in the lineage, is being considered about.

mArkkaththaich chinthai seidhu – think about the ways/history

pinnavarum kaRka – for the future generation that is going to follow his ways, for them to learn to be in the correct ways; for them to learn, properly as said in ‘munnOr mozhindha muRai thappAmal kEttup pinnOrndhu [upadhEsa raththinamAlai – 71] (properly learn what the previous AchAryas have said, and follow/repeat) ’.

That is, as said in ‘neRi uLLi uraiththa [thiruvAimozhi 1.3.5] (~ thought through the correct ways/vEdhas and then explained it), everything that mAmunigaL, who knows everything, says, are like ‘sollum avidu suruthiyAm [gyAna sAram – 40]’ (~whatever is said is the vEdhas), that is, they are of higher reference (pramANa thamam), and are to be reasons for future generations to trust, learn, and follow; he has thought through that and divined this prabandham for us.

{now, the word ‘pEsuginREn’ (saying) is combined with other words of the pAsuram in different interesting ways below, and it brings out the salient thoughts of maNavALa mAmunigaL as he set out to write this prabandham}

upadhEsamAip pEsuginREn – {am saying these as advice} (this prabandham has got) it is the weight of meanings of the topic; this prabandham talks in the range – from those interested in surrendering, up to those who are interested in gaining the acceptance of an AchAryan which is the ultimate state;  these are the topics that it talks about as advice, isn’t it?

When advising the distinguished meanings, as ‘pinnavarum karka upadhEsamAyp pEsuginrEn’, unlike how thiruvAimozhip piLLAi taught him one-on-one (OrAN vazhi), he is saying that he is enriching through this prabandham for all the sentient people to learn and attain the ultimate goal.

sindhai seidhu pEsuginREn –  {am saying these after thinking through} His – ‘yadhvi manasA dhyAyathi thadh vAchA vadhathi [thaiththrIyam AraNyakam 1.23]’ (what he meditates/thinks in his mind, he says that) – is this prabandham.

pEsuginREn manniya seer veNpAvil vaiththu – {am saying these in the form of great veNpA form of thamizh poetry} when doing that (prabandham/advice), he did so in veNpA (thamizh poetry form); that is, there are many poetry forms for thamizh, like veNpa, kaliththuRai, etc. Out of this, the last prabandham (in 4000) that is rAmAnusa nURRanthAdhi is based on kaliththurai; this prabandham is based on the metric of veNpA which is simpler for learning – that is how maNavALa mAmunigaL who loves thamizh has divined this prabandham; he is advising only so that others could learn; veNpA is easy to learn in a couple of practices, that simple this form is.

To explain about the adjective ‘seer’ for the vENpA – its greatness is like said in ‘pugazh malindha pA [rAmAnusa nURRanthAdhi – 1]’; this is also full of greatness. As said in ‘eNNarum seer poigai munnOr [30]’, this greatness of this prabandham goes well with their (AzhvArs’) greatness; to match that greatness, this prabandham is in the great veNpA.

pEsuginREn – {saying} The meaning said in ‘pEsumaLavanRidhu [periya thirumozhi 2.4.9]’, not being able to tolerate the wrong ways of everyone, I am saying it openly to bring it out in the open; you may listen or avoid, but I would not be able to survive without saying it (as advice/instructions). For those who surrendered, as said in ‘prOvAchathAm thathvathO brahmavidhyAm [muNdakOpanishath 1.2.13]’ (knowledge about brahmam should be taught as is), I am saying the meanings that have to be said – so he is doing this without expecting any request from us – that is the greatness of his kindness isn’t it?

By this we conclude that, like when sarvEsvaran gave AzhvAr unblemished knowledge (mayarvaRA madhinalam), AzhvAr in turn gave that to the village, country, and world for them to be like him, and made them get unblemished knowledge and survive; here maNavALa mAmunigaL also is advising the knowledge he got due to thiruvAimozhip piLLai’s grace, and letting us reach the destiny.

– – –

English Translation: raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

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