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upadhEsa raththina mAlai – 10

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

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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

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upadhEsa raththina mAlai – 4

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

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pAsuram 4

poigaiyAr bhUthaththAr pEyAr pugazh mazhisai
ayyan aruL mAran sEralarkOn – thuyya patta
nAthan anbar thAL thULi naRpANan naRkaliyan
eedhivar thORRaththu adaivAm ingu                         4

pAsuram 4

Word by word meaning

poigaiyAr – poigai AzhvAr
pugazh – famous
mazhisai ayyanthirumazhisai AzhvAr
aruL – having mercy/kindness
thuyya – pure
anbar thAL thULithoNdaradippodi AzhvAr
nan – having the goodness
nal – good
kaliyanthirumangai AzhvAr
eedhu – this thus said
adaivu Am – is the order of
ivar – their
thORRaththu – incarnations
ingu – in this world.


In the prabandham starting with ‘AzhvArgaL vAzhi [upadhEsa raththinamAlai – 3]’, what he listed, he wished to show about them one by one, and as he had mentioned the AzhvArs first, here he is showing the order in which they incarnated, starting the pAsuram with – ‘poigaiyAr’.

That is, as he was born in the lotus flower in the pond, that is being his identity (poigai – pond), and as said in ‘varuththum puRa iruL mARRa [rAmAnusa nURRanthAdhi – 8] (~(incarnated) to remove the troubles of darkness in mind from things seen), that is our poigai Azhvar;

PoigaiAzhvAr_thirukkachchipoigai AzhvAr as divining in his avathAra sthalam

As said in ‘mAdhavan bhUtham [thiruvAimozhi 5.2.2]’, he having the glory, who lighted ‘gyAnach chudar viLakku [iraNdAm thiruvanthAdhi – 1]’ (lighting of lamp that is true knowledge); that is, bhUthaththAzhvar;


Is interested only in enjoying emperumAn, not paying attention to the ways of the material world, (and so) saying like in ‘yAnum Or pEyan [perumAL thirumozhi 3.8]’, which name is his identity, and who is ‘kOvaluL mAmalarAL thannodu mAyanaik kaNdamai kAttum thamizhth thalaivan [rAmAnusa nURRanthAdhi -10]that is he who showed him having the vision of pirAtti and emperumAn (in idai kazhi thirukkOvalUr); that is, pEyAr (pEyAzhvAr);

mayilai_peyazhvar_at_thiruvallikkeni (Large)mayilai pEyazhvAr, during a visit to thiruvallikkENi

pugazh mazhisai ayyan – As said in ‘idam koNda kIrththi mazhisaikku iRaivan [rAmAnusa nURRanthAdhi – 11] ’ the head of thirumazhisai which is also known as mahIsAra kshEthram, that is thirumazhisaip pirAn.

thirumazhisai_azhvar_at_thirumazhisai_editedthirumazhisaip pirAn at thirumazhisai

aruL mARan – As said in ‘pAdinAn aruL kaNdIr ivvulaginil mikkadhE [kaNNinuNchiruththAmbu – 8], he is very kind, that is being his identity, that is nammAzhvAr.

Azhvar_AzhvarThirunagari_VaikasiUthsavam_IMG_6413-EditednammAzhvAr at AzhvAr thirunagari

sEralarkOn – As said in ‘chEran kulasEkaran [perumAL thirumozhi thaniyan]’, he is the head of the clan of chEra kings, and he liked to be born as bird and plants (to be in emperumAn‘s abode in thirumalai), that is kulasEkarap perumAL;

kulasekarazhvar_thiruvanjikkalam_2012_DSC01809kulasEkarapperumAL at thiruvanjikkaLam

thuyya patta nAthan – Having the purity of doing mangaLAsAsanam (pallANdu) to emperumAn, and assuming the state of cowherd, and as said in ‘vEdhAntha vizhup poruLin mEl irundha viLakkai vittu chiththan viriththana [periyAzhvAr thirumozhi 4.3.11]’, he established greatness and so is having the identity of head of the learned, that is patta nAthan, which is periyAzhvAr;

srI_periyAzhvAr_aani_brahmothsavam_2013_arulalaperumal.tripod.comperiyAzhvAr at srIvillipuththUr

anbar thAL thULi – {anbar -> thoNdar, thAL -> adi, thULi -> podi } As he said in ‘thuLavath thoNdAya thol seerth thoNdaradippodi [thirumAlai 45], he thought that the (first) birth of being a brAhmaNa with the haughtiness thinking that is of higher birth would cause suffering, and so preferred being the dust of the feet of the bhAgavathAs who do not have such egos, and that itself being his identity, that is srI thoNdaradippodi AzhvAr;

Mandangudi Thondaradipodi Azhwar-003thoNdaradippodi AzhvAr at thirumaNdankudi

naR pANan – As he said in ‘adiyArkku ennai Atpaduththa vimalan [amalanAdhipirAn – 1], he having the goodness of having nature of birth that is amicable to being subservient / lowness;
such head of the prabandham, that is pAN perumAL (thiruppANAzhvAr).
Here the vyAkyAnam words reflect what is said in srIvachana bhUshaNam;
Here: thadhIya dhAsyaththukku anuguNamAna janma sidhdhamAna naichchiyaththai nanmaiyAga udaiyarAi;

thiruppANAzhvAr-uraiyUr-Nov-2015-BharathwajthiruppANAzhvAr at uraiyUr

In srI vachana bhUshaNam: naichchiyam janma sidhdham; AgaiyAl uthkrushta janmamE srEshtam

naR kaliyan – As he said in ‘nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai [periya thirumozhi – 8.10.3] (~ what I became after learning the manthra of eight words is being subservient to your devotees); and in ‘adiyavargaL tham adiyAn’ [periya thirumozhi – 2.6.10]’, involved in the pinnacle of subservience, that is, to the devotees, like thinking that being subservient to the other AzhvArs is his identity, having such goodness, and due to robbing things including conch (arugAzhi) (from emperumAn) and so is identified as ‘kaliyan’ (having such strength), that is , thirumangai AzhvAr;

kaliyan_uthsavam_thiruvali_thirunagari_thirumangai_azhvar (Large)thirumangai AzhvAr at thiruvAli thirunagari

So, this concludes about them who are having such distinguished greatness, the order in which they incarnated in this world; like saying ‘kAN perum thORRam [thiruvAimozhi 6.6.9]’, and ‘AvirbhUtham [vishNu purANam 5.3.1]’, they incarnated with distinction.

– – – –

English Translation: raghurAm srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 11

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 11

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that it is not possible for him to complete talking about the distinguished practicing (of sAsthra and sampradhAya) of those who have surrendered to emperumAnAr who holds in his head the divine feet of thiruppANAzhvAr.

Introduction (given by piLLai lOkam jIyar)

Till now with the three pAsurams celebrated the relationship of emperumAnAr with mudhal AzhvArs; in this pAsuram – for self to have this much of ability/qualification (to sing) as enabled in the initial stage by periya perumAL – in whose divine feet thiruppANAzhvar right from him birth was in love, thiruppANAzhvAr who was celebrated as ‘isaikArar [thiruvAimozhi 1.5.11]’ (poet/having sweet tunes) by nammAzhvAr; such thiruppANAzhvAr’s divine feet is always sought by emperumAnAr; those who have surrendered to such emperumAnAr – their practices (of following sAsthra and sampradhAya) cannot be completely talked about by me in this big world (says amudhanAr).

sIriya nAn maRaich chemporuL senthamizhAl aLiththa
pAriyalum pugazh pAN perumAL charaNAm padhumath
thAriyal chenni irAmAnusan thannaich chArndhavar tham
kAriya vaNmai ennAl solloNadhu ikkadalidaththE                11


Word by word meaning (given by maNavALa mAmunigaL)

sIriya – (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn
nAl – four types consisting of rig etc.,
maRai – such vEdhAs
semporuL – having a smooth run of words
senthamizhAl aLiththa – helped (get such meanings) through the beautiful poems of thamizh
pugazh – having the fame
pAr iyalum – being in this world
pAN perumAL – such thiruppANAzhvAr
charaNAm padhumaththAr – the lotus that is the divine feet (of the AzhvAr)
(thAr)iyal senni – (emperumAnAr) having a divine head that holds (such divine feet) as decoration
sArndhavan tham – those who have completely surrendered as their refuge
irAmAnusan thannai – to such emperumAnAr
kAriya vaNmai – their distinguished practicing
ikkadal idaththu – in this world that is surrounded by sea
ennAl solloNAdhu – it is not possible for me to complete talking about that.

Connecting the words differently, ‘ikkadal idaththE irAmAnusan thannaich chArndhavar’ to mean that in this world where there is not too many people who would do bhagavath samAsrayaNam (surrender to emperumAn), these people have reached the pinnacle of it and have surrendered to His devotee that is emperumAnAr as their refuge.

pAriyal – ‘iyal’ here means being so / happenings.
(charNAm padhumath) thAriyal – ‘iyal’ here means decorating, with,  thAr -> flower.

When considering the words as ‘kAriyal vaNmai’, having the generosity of the dark cloud (kAr); like the clouds that would equally pour in the land and the sea, the devotees of emperumAnAr pour about all of his auspicious qualities to everyone.


sIriya nAn maraich chemporuL – As said in “sAhi srIramruthAsathAm”, vEdhas are the wealth for the learned (sath); and it is in the form of four types rig, yajur, sAma, and athrvaNa. Out of this, as said in “asAram alpa sAramscha sAram sAratharam thyajEth! – bhajEth sAratharam sAsthram rathnAkara evAmrutham – aNubhyascha mahadhbhyascha sAsthrEbya:mathimAnnara: – sarvathassAramAdhadhyAth pushpEbya iva shat padha:” (rid of useless and mediocre ones, and take only the best meanings from vEdhas), and in, “sruthi padha viparItham kshavEkalpam sruthowcha prakruthi purusha yOga prApakAmsOnapathya: – thadhi havibdhaguptham mruthyubIthAvichinvanynthupanishadhamruthAbdhEr uththamam sAramArya:”,

(~take the best one from the vEdhas, that is the ashtAksharam and the like);

(prabandham amalanAdhipirAn) considers the auspicious meanings of the components a, u, ma of the praNavam which is the essence from the ashtAksharam; (‘a’malanAdhipirAn, ‘u’vandha uLLaththanAi, and ‘m’andhi pAi; and rest of thirumanthram in the remaining pAsurams; for more experience see: http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html )

AzhvAr gave such great meanings using beautiful thamizh:

senthamizhAl – As “amalanAdhipirAn [amalanAdhipirAn-1]”, and as “uvandha uLLaththanAi [amalanAdhipirAn – 2]”, and as “mandhipAi vada vEnkata mAmalai [amalanAdhipirAn – 3]” that are the first words of the first three pAsurams of his prabandham amalanAdhipirAn, where he added the essence/root of vedhAs that is praNavam (aum), and adding other letters to those first letter (a,u,m) (through first words of pAsuram meaning);

aLiththa – gave (the prabandham) and protected everyone

pAriyalum pugazh – glory and auspicious qualities that have spread in all the worlds; that are in the happening;

pAN perumAL – As called as “isaikArar [thiruvAimozhi 1.5.11]” (poet/having sweet tunes), thiruppANAzhvAr was born in the lineage (pANar / nampAduvAn of kaisika purANam) of those who create divine songs, deeply learned the ways of music, and as said in ‘Ethath sAma gAyan nAsthE’, he sang sweetly for the pleasure of periya perumAL; and his identity itself is related to such singing; such noble thiruppANAzhvAr.

emperumAnAr-thiruppANAzhwAremperumAnAr with thiruppANAzhvAr

charaNAm padhumaththAriyal chenni – As said in “guru pAdhAmbujam dhyAyEth” , and “bhavath padhAbjE hrushtAsthu nithyam anubhUyamamAsya bhudhdhi:”, having the most enjoyable lotus feet (of thiruppANAzhvAr) in his (emperumAnAr) divine head, like how others would decorate their heads with crown etc.

irAmAnusan thannai – such emperumAnAr who is having the limits of being subservient to the devotees (of emperumAn).

sArndhavar tham – those who have taken (emperumAnAr as their) refuge

kAriya vaNmai – As said by vEdhAnthAchariar in “samaya niyathayA [nyAsa vimsathi -1 ]” they follow as per sampradhAyam (tradition), that is, as advised by piLLai lOkAchariAr in “karththavyam AchArya kainkaryamum, bhagavath kainkaryamum [srI vachana bhUshaNam -275]” (what is to be done is service to AchAryan and emperumAn), they have the greatness of following the ways; their generosity of showing in action to all the prapannas that this is the way to do such service;

ennAl solloNAdhu ikkadal idaththE – In this world that is surrounded by the seas, as it is hard for me to know the true full level of their greatness, it would be hard for me to complete talking about it.

padhumaththAr – lotus flower.
iyal – decorating (like with flower)
kAryam – proper deed to be done

When connecting ‘ikkadal idaththE’ with ‘irAmAnusan thannaich chArndhavar tham’, it gives this meaning: when it is hard to find in this world that begets darkness those who would surrender to emperumAn, it is impossible to complete talking about the greatness of those who surrendered to emperumAnAr’s divine feet which is the upper limit of surrendering.

When recited as ‘kAriyal vaNmai’, kAr -> cloud pregnant with rain drops; its ‘iyal’ / ways -> pours out without being partial to land or sea; vaNmai -> similar to such cloud, they are so generous in pouring out about all the auspicious qualities of emperumAnAr.

{What follows is piLLai lOkam jIyar immersing in the greatness of those who have surrendered to emperumAnAr}

Examples of ‘irAmAnusan thannaich chArndhavar tham kAriya vaNmai’, (examples of the greatness of those who surrendered to emperumAnAr as their refuge) :

– Memorizing the whole text after reading once the bhOdhAyana vruththi grantham, winning in the assembly of krimi-kaNda chOzha those who wrongly interpreted vEdhas – that is of AzhvAn;

– When emperumAnAr made victorious presence into mElnAdu (thirunArAyaNapuram), on the way to the temple, in an agrahAram (village of brahmins) there were a lot of mAyAvadhis (adhvaithins), he looked at them and wished to correct them to be srIvaishNavas, blessed ANdAn saying that you go every day to the tank where they bathe and wash your divine feet in that water; and he did the same; as they took that water they lost their bad ways and developed proper desire and surrendered to the divine feet of emperumAnAr – that is of ANdAn;

– Giving vyAkyAnam for thiruvAimozhi which is the essence of all vEdhas – that is of piLLAn

– Regarding thiruvEnkatamudaiyAn (srInivAsa), as nammAzhvAr wanted to continuously do pure kainkaryam as in ‘ozhivil kAlam ellAm udanAi manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi 3.3.1]’ , he performed such kainkaryam wished by AzhvAr as when creating a tank by himself, thiruvEnkatamudaiyAn came down to his level and carried the sand to help him on that – having such unimaginable excellence – that is of ananthAzhvAn;

– Doing thadhiyArAdhanam to the group of emperumAnAr for the day (in her bad state of poverty) – such paruththik kollai ammAL dhEvigaL

Is it possible to talk about their greatness using pAsurams?

Concludes piLLai lOkam jIyar, vAchAmagOcharam enRapadi. (it is beyond words).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhAnthAchariar mentions in his munivAhana bhOgam, “vEdhiyar thAm viriththuraikkum viLaivukkellAm vidhaiyagum idhu enRu viLambinOmE” (~we are saying that this (amalanAdhipirAn of thiruppANAzhvAr) is the seed for the detailed scriptures of vEdhas).

Since he provided prabandham in noble/proper thamizh and removed the troubles of devotees that came due to their svAthanthriyam (feeling independent from perumAn), and let us join with emperumAn, all of which are done by Acharyan, here pAN perumAL is the AchAryan.

Since he is an AchAryan, emperumAnAr is wearning this AzhvAr’s divine feet as a lotus flower in his head.

(Heard in srI. u.vE. vELukkudi krishNan swAmi’s upanyAsam)

emperumAnAr though has taken sanyAsam, has got his nephew ANdAn, has got a sister (ANdAL), has got a (abhimAna) son (piLLAn), etc. (the difference here is they are related to bhagavath bhAgavath kainkaryam).  Now emperumAnAr as a sanyAsi is also wearing flowers in his head that is the lotus feet of thiruppANAzhvAr!

  • – – – – – – –

Translation: raghurAm srInivAsa dasan

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