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upadhESa raththina mAlai – 55

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

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pAsuram 55

Ar vachana bhUdaNaththin Azh poruL ellAm aRivAr
Ar adhu sonnEril anuttippAr – Ororuvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhu anRO adhu.                                                              55


Word by word meaning

uLLamE – Oh the mind!
aRivAr – those who know and keep
Azh poruL ellAm – all majestic distinguished meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram,
Ar – who are there?
anuttippAr – Those who put it in practice
nEril – in its steps (kramam)
adhu – that SrI vachana bhUshaNam
sol – says,
Ar – who are there?
Or oruvar – Those who understand its meaning and follow it in actions too, there may be one or two somewhere;
uNdAgil – if present
aththanai kAN – then that much only is there;
adhu – understanding its meanings and following it
aNdAdhadhu anRo – is not reachable,
ellArkkum – for everyone
isn’t it?


In the previous pAsuram he (maNavALa mAmunigaL) divined about its greatness such that it got the divine name of vachana bhUshaNam. In this, he divines to his mind about those who understand about its meanings, and about those who follow that in actions mentioned in that grantham.

Ar vachana bhUshaNaththin Azh poruL ellAm aRivAr – Who would know all the deep meanings of SrI vachana bhUshaNam diving deep inside it? Even for those having any amount of big knowledge, trying on their own effort is hard for entering or going through it, isn’t it?

First, it is rare that one would know the difference between this and other granthams, and learn this. If on the one side they did do this, understanding its meanings would be rare.

Even if they understood with great difficulty a little bit of apparent meanings, those knowing its deeper meanings would be hard to find isn’t it?

Azh poruL – Like said in ‘malaigaLum mA maNiyum malar mEl mangaiyum sankamum thanguginRa alai kadal [periya thirumozhi 2.8.5]’ (Ocean having in it the mountains, best kauthubha gems, pirAtti (thAyAr), and conch), the place where gem is formed is such that it is the ocean that would be having small items like gems, pearls in it; only the experts would dive into it and fetch them; for others it would be hard to go even approach the sea-shore;

in the same way, this which is ‘vachana bhUshaNa vArirASi’,  is also having the deep meaning of ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’ (love/care of AchAryan towards the Sishya is the only means for us to attain the ultimate goal of eternal kainkaryam to bhagavAn).

This too can be known only if AchAryan would teach about it, as said in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (starting to advice you the deep meaning (that SrIman nArAyaNan is the supreme)); as said in ‘vAkya sangathirithyAdhi Srutham vinA mahathAmapyasakyAni [yathIndhra pravaNa prabhAvam page-129]’ (If sentences, union/congruence of them, meanings are not heard/learned, it would be difficult to explain even for learned ones), this is hard it is to learn.

Even there too (at SrIvaikuNtam), periya pirAttiAr, as said in ‘sezhunkadal amudhinil piRandha [periya thirumozhi 2.7.1]’ (incarnated during churning ocean for nectar), would be of use (for purushakAram).

Here too, in SrI vachana bhUshaNam, starting from ‘purushakAra vaibhavam’ till ‘AchAryAbhimAnam’, even though all the meanings told in the six prakaraNams (sections) are deep, they are secondary to the last prakaraNam (section) that talks about charamOpAyam (last means – servitude to AchAryan) , isn’t it?

That is why it is starting from ‘thirumAmagaL than seer aruL ERRamum’, and divines as end meaning – ‘manniya inbamum mAgathiyum guruvennu nilai peRum inporuL thannaiyum [Sri vachana bhUshaNam thaniyan – 16]’.

This part of the grantham is a central gem like a main stone on a priceless ornament.

In the vyAkyAnam for ‘AchAryAbhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’, jIyar divined ‘iththanaiyum aruLichcheygaiyaip paRRa adhishtikkaiyittuk koNdu vandhadhu. keezh adangalum mEl adangalum idhin nishtaiyai sthApikkiRadhu’ (~ It has been building up to divine this (deep) meaning here; earlier and later sections are presented for establishing this).

That is why this is the deep meaning.

In the same way he (aruLALap perumAL emperumAnAr) divined a pAsuram starting from ‘vEdhamoru nAngin uL podhindha meyp poruL’ (the true meaning present inside the four vEdhams), and ending with ‘theedhil saraNAgathy thandha than iRaivan thALE araN Agum ennum adhu [gyAna sAram – 31]’ (is ….. that the divine feet of AchAryan is our protection).

Or, starting from ‘pERu tharuvikkumavaL than perumai ‘ and divining as ‘nal guruvin vaNamiyOdellAm vachana bhUdaNamadhil thERida namakku aruL [SrI vachana bhUshaNam thaniyan] ’, out of the meanings said in six prakaraNams (sections), sentient needs to understand the most important meaning for reaching the goal, as he (maNavALa mAmunigaL) is saying that everything should be researched and understood.

It goes with the previous explanation of Azh poruL ellAm to say – when defining self it should be understood as a disciple with the mentioned qualities; when understanding about AchAryan, it should be understood as one who is a shadpadhan as shown in the six prakaraNams (sections). So, one should learn all the deep meanings.

Even though the meanings are felt by the greatness of just the words in this grantham, it is rare to see those who reach true goal by having true faith in this, compared to those who create improper meanings, and get surrounded by harm (anarththam), as said in ‘sarvArthAn viparIthamcha [srI bhagavath gIthA – 18.32]’ (understanding in opposite wrong ways about sidhdham and sAdhyam).

This goes with what is said in ‘AmARu aRivudaiyAr Avadhu aridhu anRE [periya thiruvanthAdhi – 37]’ (It is rare to become one having the true/required knowledge, isn’t it?). So, he (maNavALa mAmunigaL) is saying ‘aRivAr Ar’.

Now it is talking about rarity of those who follow it in action (after knowing its meanings).

Ar adhu sol nEril anuttippAr – When it is hard to find those who know it, does it not go without saying that is harder to find those who follow what was learned?

anuttAnam – is – staying in the state of what it teaches, as said in ‘kaRRu adhanukkAm nilaiyil nillum aRindhu [upadhEsa raththina mAlai – 56]’. That is, having the state of AchArya abhimAnam (loving/loved by AchAryan), as said in ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ got the state of madhurakavi AzhvAr (~ being subservient to AchAryan getting his love and loving him)). In this, all the meanings are present in short, isn’t it?

adhu sol nEril anuttippAr Ar – Instead of following the wrong understandings of its meanings, who are there that follow properly according to true meanings of it? It is hard to have those who would obediently follow the ways of vachana bhUshaNam, isn’t it?

Even if there are those who would learn and follow other sAsthrams, those who would follow according to this SAsthram (SrI vachana bhUshaNam) is rare, isn’t it?

He who divined it himself divined its way as ‘Unam aRa Achariththu irukkum nALenai ninaindhu’ that is, divining the ways to follow with unblemished actions according to the meanings of this parama rahasyam (~ greatest secret), and due to that always be thinking about AchAryan.

{vyAkyAthA (commentator) of this prabandham, piLLai lOkam jIyar divines}:

He who understands its deep meanings, and follows it in practice in the way it has said, is the one who got without fail, the grace of (piLLai) ulagAriyAn; having such greatness of knowing and following them, is our periya jIyar that is our maNavALa mAmunigaL only here, isn’t it?

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupororuvar – maNavALa mAmunigaL – thiruvayindhirapuram

Now, as a question to his (maNavALa mAmunigaL’s) divine mind, as: is it not possible to find more such people in this big world which is suitable for many such things, he answers:

Or oruvar uNdAgil aththanai kAN uLLamE – For knowing and following this, like a rare medicine, if there may be one or two mahAthmAs (greatest ones), then that would be it.

Or oruvar – prathivAdhi bhayankaram aNNan, and who learned along with him in pAta sAlai (traditional school) that is ‘senthamizh sEr’ pattar pirAn jIyar – his staunch disciple who knows nothing else, is azhagiya maNavALa jIyar, who is subservient to him, isn’t it? As said in ‘aNNanai eNNil maRRoruvarai eNNAdhu en aNiviralE’, aNNa who is SrIvaishNava dhAsar respected madhurakavi dhAsan aNNa – if a few like them are there, that is all there is.

As said in ‘sa mahAthmA sudhurlabha: [srI bhagavath gIthA – 7.19]’ (such great person is very rare), and ‘sudhurlabhA bhAgavathA hi lOkE‘ (It is hard to find bhAgavathas in the world anywhere), and ‘thathrApi dhurlabham manyE vaikuNtapriyadharsanam [bhAgavatham 11.2.26]’ (I think it is rare to see one who is fond of SrI vaikuNtam),

it is hard to find those that follow emperumAn, isn’t it.  Given that, it is much harder even, to find those who follow AchAryan, isn’t it?

For being subservient to emperumAn we can see a kingdom that was always saying ‘rAmA rAma’, as said in ‘rAmO rAmO rAma ithi [SrI rAmAyaNam – yudhdha kAndam – 131.37]’. But, for being subservient to AchAryan, there is just one that is bharathan’s brother SathrugnAzhvAn only, isn’t it?

As said in ‘uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE, avargaLaich chiriththiruppAr oruvar uNdiRE [SrI vachana bhUshaNam 408/9]’ (~ there are ten (AzhvArs) who would speak lovingly when emperumAn gives them His dharSan, and they would be angry/upset when that does not happen; whereas madhurakavi AzhvAr who is always getting the grace of his AchAryan (such are AchAryas) nammAzhvAr, would be laughing at those other AzhvArs; and there is only one such;) ,

and as said in ‘vaduga nambi, AzhvAnaiyum ANdAnaiyum iru kaRaiyar enbar [SrI vachana bhUshaNam – 411]’ (~ vaduga nambi who is focused only on emperumAnAr would call as trying to be in two places at once, about kUraththAzhvAn and mudhaliyANdAn who have devotion towards emperumAn also),

so in this way, as said in ‘guru bhakthOththamOththama’ [devotes of a guru are excellent of the excellent), having those with wealth of being excellent of the excellent as devotees of guru are one or two people only, isn’t it?

uNdAgil – Implies that getting one or few is rare. If what cannot be found is found, that is all it would be.

uLLamE – Oh mind which is decorated with (the ornament that is) SrI vachana bhUshaNam! You are the one who understands the deep meanings in it, and follows it in action based on what it says, isn’t it? (as commentary given by piLLai lOkam jIyar)

If asking – Why? Would it not happen except for one or few?

Then –

ellArkkum aNdAdhadhu anRo adhu – If there are SrI vaishNavas, it is being hard to learn its majestic meanings by one’s own knowledge and the practicing of what it says is being hard to do in action as well. aNdAdhadhu -> not containable; because of that also it is hard to do (aSaktham). For anyone it is rare to follow as said, isn’t it.

adhu – shows that it is hard to get to its deeper meanings, and inability to follow its instructions.

It is said, ‘lOkAchAryakruthE lO(ha)kahithE vachanabhUshaNE | thathvArthadharsinO lOkE thannishtAscha sudhurlabhA: || jagadhAchAryarachithE SrImadhvachanabhUshaNE | thathvagyAnancha thannishtAm dhEhi nAtha! yathIndhra mE [SrI vachana bhUshaNam thaniyan](Those who are dedicated to the principles of vachana bhUshaNam of (piLLai) lOkAchAryar are rare in the world. Oh yathIndhrA! You please grant me the knowledge of truth (thathva gyAnam), and ability to follow it in action (anushtAnam), as given in vachana bhUshaNam divined by (piLLai) lOkAchAryar).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 42

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

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pAsuram 42

thanjeerai gyAniyargaL thAm pugazhum vEdhAnthi
nanjeeyar thAm bhattar nal aruLAl – enjAdha
Arvamudan mARan maRip poruLai Ayndhu uraiththadhu
Er onbadhinAyiram.                                                                             42


Word by word meanings

gyAniyargaL thAm – Those having knowledge of thathvam (truth of existence)
pugazhum – would praise
tham seerai – his greatness
vEdhanthi – who is the learned one
nanjeeyar thAm – that is nanjeeyar,
nal aruLAl – due to the good grace of
bhattar – SrI parAsara bhattar,
Ayndhu – (nanjeeyar) thought through / researched the
mARan mARaip poruLai – meanings of thiruvAimozhi of mARan (nammAzhvAr)
uraiththadhu – and divined
enjAdha – with never decreasing
Arvamudan – devotion
Er – a beautiful
onbadhinAyiram – onbadhinAyirappadi vyAkyAnam (9,000 padi).


maNvALa mAmunigaL divines that, after that, by the grace of periya bhattar, nanjeeyar divined in a great way a vyAkyAnam that is half time more than ArAyirappadai (of piLLAn) for thiruvAimozhi – as onbadhinAyiram (nine thousand) – starting the pAsuram with ‘nanjeeyar’ and so on.

That is, having knowledge and other qualities that are apt for authoring a vyAkyAnam for thiruvAimozhi, the knowledge that is praised by those having knowledge in vEdham, etc.

Or, having the greatness of qualities that are auspicious for the world, like following the path of AchAryan as said in ‘AchAryavAn [chAndhOkyOpanishath – 6.14.2]’ (One having AchAryan is the one who understands truth of existence (thathvam)), and such qualities, so having greatness that is celebrated by the knowledgeable ones, and who is identified as vEdhAnthigaL, that is nanjeeyar.

Now due to the greatness of being called ‘vEdhAnthi nanjeeyar’, bhattar divined his visit quite far and corrected him – he having such greatness.

parasara-bhattar bhattar with nanjIyar at his lotus feet

nanjeeyar thAm – such a highly valued person

bhattar nal aruLAl – Due to bhattar’s own mercy. For him bhattar’s mercy worked out directly and seen – for him to author a vyAkyAnam for thiruvAimozhi.

bhattar nal aruLAl – nallaruL – like saying ‘namperumAL’ (an adjective which highlights the greatness/proximity to heart?). There it was the mercy of Him, he who is mentioned in thiruvAimozhi; here it is the grace of who taught about thiruvAimozhi (bhattar). This grace is being better than His grace – that was reason for one thousand (pAsurams in thiruvAimozhi); this is reason for nine thousand (onbadhinAyirappadi). This is being nine for one {means being more merciful/kind}.

aruLAl enjAdha Arvamudan: Due to his (bhattar’s) grace, auspicious thing happened to him (nanjeeyar). Like said as ‘nalam aruLinan [thiruvAizmohi 1.1.1]’ (divined goodness). By such grace of him only he got unbounded love in this. enjal – contracting; (enjAdha is the opposite of it).

Arvamudan mARan maRaip poruLai Ayndhu uraiththadhu – Qualifying for the prabandham of one having ‘ArAdha kAdhal’ (never-satiating love), with love as said in ‘Arvam peruga [thiruvAimozhi 3.5.8]’ (overflowing love), and thinking through the meanings of thamizh vEdham thiruvAimozhi that is ‘mARan paNiththa thamizh maRai [upadhESa raththina mAlai – 9]’ (thamizh vEdham divined by nammAzhvAr), and to match its greatness what is the length/number of the vyAkyAnam done by him?

When asked so, He (maNavALa mAmunigaL) says,

EronbadhinAyiram – (beautiful nine thousand) Qualifying for the beautiful thamizh maRai (thiruvAimozhi). This (vyAkyAnam) having full of beauty is – due to smartness in connection of words, and dignity of meanings, it is being full of beauty.

He being ‘vEdhAnthi nanjeeyar’, he divined this matching the count (9,000) of SrIbAshyam which is vEdhAntha SAsthram.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 32

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

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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 – 16

SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
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pAsuram 16

inRaip perumai aRindhilaiyO Ezhai nenjE
inRaikku en ERRam enil uraikkEn – nanRi punai
pallANdu pAdiya nam pattar pirAn vandhu udhiththa
nal Anilyil sOdhi nAL                                                                      16


Word by word meaning

Ezhai – (Oh) the ignorant
nenjE – mind!
aRindhilaiyO – Do you not know
inRai – today’s
perumai – greatness;
enil – If you are asking
ERRam en – what is the greatness
inRaikku – of today,
uraikkEn – I shall tell you;
nal – (It is) the good
Aniyil – Ani month (vaiSAka)
sOdhi nAL – svAthi star day (in which)
nam – our
pattar pirAnperiyAzhvAr
vandhu udhiththa – incarnated,
pAdiya – (and who) divined the song of
pallANduthiruppallANdu (prabandham)
punai – that is having / made of
nanRi – goodness.


Furthermore, he (maNavALa mAmunigaL) is divining to his mind about the greatness of Ani month (vaiSAka) svAthi star day in which periyAzhvAr incarnated, divined thiruppallANdu through which to revive the world, and having the greatness of referred to as ‘AzhvArgaL ellAraiyum pOl allar periyAzhvAr (srI vachana bhUshaNam – 251) (periyAzhvAr is not like any other AzhvAr (in the sense that periyAzhvAr sang pallANdu (long live) to emperumAn, compared to other AzhvArs who were usually pleading emperumAn to take them to SrI vaikuNtam; and more));

And so maNavALa mAmunigaL wishes to divine in a big way using five pAsurams about this AzhvAr’s greatness.

inRaip perumai aRindhilaiyO Ezhai nenjE –

Oh my mind you who without knowing the difference between the star days mentioned earlier and this star day, and who is fond of those other star days!

If comparing him to them it is ‘parvatha paramANuvOttai vAsi [thiruppallANdu vyAkyAna avathArikai?]’ (Difference between a mountain and a small atom/particle), then should you not be knowing that such difference is there in his star day also? Reason for ignorance is your poverty (of knowledge);

If so, if you asked what is the excellence of today, then hear what I say as I know its excellence very well.

nanRi punai etc. – That is, alas, the subject who is always wished well by the ever active nithyasUris who fear for emperumAn’s safety (even) in the place where time is immaterial (SrI vaikuNtam), has divined his appearance here with his soft beautiful auspicious divine body (dhivya mangaLa thirumEni), as target of the eyes, in this place where kali (yuga) is ruling and where there are offending enemies – so becoming very sad, AzhvAr took the bells from the elephant’s back (as he was sitting on it as arranged by the king for proving the superiority of SrIman nArAyaNan as the one and only one to go to, to escape from this material world), and setting the tune he sang thiruppallANdu to add glory to emperumAn – such bhatta nAthar (head of the learned) who is our head incarnated such that the Ani (vaiSAka) month’s svAthi star gained the greatness that is not present for any other (star days).

So, learn the greatness of this day which is wonderful in every which way, and become fond of it.

nanRi punai(nanRi -> goodness) (punai -> put/tie together); Goodness put together in his pallANdu. Goodness put together on emperumAn by his pallANdu. It is to be said, ‘thAn mangaLam AdhalAl [upadhEsa raththina mAlai – 19] (auspicious (thiruppallANdu)), and ‘pallANdu enRu kAppu idum [rAmAnusa nURRanthAdhi – 15] ((periyAzhvAr who puts together protection (mangaLASAsanam) to emperumAn through pallANdu).

pattar pirAn – (head of the learned) – by this it has talked about the way he established the supremacy of emperumAn and destroyed placement of that in others.


pallANdu pAdiya – by this it has talked about the way of his care for the divine beautiful body of emperumAn.

By this, it is clear that Isvaran’s (one who controls) svarUpam (nature) etc., are under the control of this AzhvAr.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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