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upadhEsa raththina mAlai – 21

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pAsuram 21

AzhvAr thirumagaLAr ANdAL madhurakavi
AzhvAr ethirAsarAm ivargaL – vAzhvAga
vandhu udhiththa mAthangAL nALgaL thammin vAsiyaiyum
indha ulagOrkku uraippOm yAm                                                           21


Word by word meaning

thirumagaLAr – divine daughter, that is,
ANdALsUdikkoduththa nAchchiyAr, and
madhurakavi AzhvAr, and
ethirAsarSrI bhAshyakArar (emperumAnAr),
Am ivargaL – so these three,
vAzhvu Aga – for the people of this world to gain the true goal,
vandhu udhiththa – they came and divined their incarnation,
yAm – we
uraippOm – shall say
indha ulagOrkku – to those in this world (about the)
vAsiyaiyum – greatness of those
mAthangaL – months
nALgaL thammin – and days (of incarnations).


Thus in the last five pAsurams after he talked about this AzhvAr’s (periyAzhvAr) greatness through the greatness of his birth star day, now as he had mentioned near the beginning of this prabandham as ‘anthamizhAl naR kalaigaL Ayndhu uraiththa AzhvArgaL’ through ‘vandhu udhiththa mAthangAL nALgaL thammai maNNulagOr thAm aRiya eedhu enRu solluvOm yAm’ [upadhESa raththina mAlai – 5], and as per that intention of going in the order of the months/start days, he talked in detail about AzhvArs’ months and days of incarnation,

and now he vows to talk about the order of months and days of incarnations of ANdAL, madhurakavi AzhvAr, and ethirAsar.

AzhvAr thirumagaLAr etc. Since these three stayed firm in AchArya AbhimAnam (being cared by AchArya and fully dependant on AchArya), and are incarnations of pirAtti (bhUdhEvi), thiruvadi (garudAzhwAr), and thiruvananthAzhvAn (AdhiSEsha) respectively, they can be grouped together in this special way!

periyazhwar-andalAzhvAr thirumagaLAr ANdAL

ANdaL: ‘vittu chiththar thangaL thEvarai [nAchchiyAr thirumozhi – 10.10]’ ( (if) vishNu chiththar (periyAzhvAr) brings his lord (then we will be able to have His darshan)),

madhurakavi AzhvAr: ‘thEvu maRRaRiyEn [kaNNinuN chiruththAmbu – 2]’ (do not know any other lord (than nammAzhvAr)),

nammazhwar-madhurakavi-nathamunimadhurakavi AzhvAr (with nammAzhvAr)


ethirAsar: ‘adi paNindhu uyndha [rAmAnusa nURRanthAdhi – 1]’ (reached the true goal having reached the divine feet of mARan (nammAzhvAr));

emperumAnAr-nammAzhwArethirAsar with nammAzhvAr

These three belong to ‘adi paNindhu uyndha‘ (became glorious by taking shelter of AchArya) group.

As said in ‘anantha: prathamam rUpam [nAradheeyam. yAdhavAdhri mahAthmiyam 1.32]’ (thiruvananthAzhvAn first mUrththy), etc., and ‘aheenAmeeSvar SrImAnAseeth rAmAnujO muni: ’ (rAmAnujar is being the head of serpents). The greatness of other two is given in detail in guruparamparA prabhAvam. So he divines the incarnation of these three.

AzhvAr thirumagaLAr ANdAL – bhUmi pirAtti as ANdAL incarnated as divine daughter of periyAzhvAr. Like (seethA) pirAtti incarnating as janaka rAjan’s divine daughter. They incarnated, not from a womb (not based on karma), in vEndhar kulam (king’s lineage), and vEyar kulam (periyAzhvAr’s clan).

madhurakavi AzhvAr madhurkavi azhvar is ‘then kurugUr nambikku anbanAi [kaNNinuN chiruththAmbu – 11]’ (devoted to then kurugUr nambi (nammAzhvAr)), like how ‘padaiththAn kavi [thiruvAimozhi 3.9.10]’ ((nammAzhvAr is) poet of emperumAn) {That is, madhurakavi AzhvAr is to nammAzhvAr, what nammAzhvAr is to emperumAn}.

Unlike saying what ever came to mouth, he is like ‘kurugUr nambi pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2] (will sing nammAzhvAr’s pleasant pAsurams), having such delicateness of words. That is, ‘nambi enRakkAl aNNikkum amudhu Urum en nAvukkE [kaNNinuN chiruthhtAmbu – 1]’ (~ saying the word (then kurugUr) nambi would make nectar spring in my tongue).

ethirAsar Am ivargaLemperumAnAr who is the head of yathis (saints) .

In this way the three having such greatness –

vAzhvAga vandhu udhiththa – Rose as a wealth for the world; they are the wealth for sarvEsvaran who incarnated as the wealth for the world; and they are the wealth for sAthvikas (ones having tranquil nature / {SrIvaishNavas} ).

As said in ‘vakuLAbharaNAnghriyugmam [parAnkusa ashtakam – 1]’ (of divine feet of nammazhvAr), and ‘mEvinEn avan ponnadi meymmaiyE [kaNNinuN chiruththAmbu – 2]’ (surrendered to his beautiful feet, and this is the truth), and ‘mARan adi paNindhu uyndhavan [rAmAnusa nURRanthAdhi – 1]’ ((emperumAnAr) surrendered unto AzhwAr’s feet and attained the true goal), they are like the divine feet of nammAzhvAr.

Not only that, as they have surrendered and be like a sandal on AzhvAr’s divine feet, and so they are compared to the lines in the divine feet, and as the protection for the feet; so he divined ‘pon adiyE nanthamakkup pon [thiruvAimozhi nURRanthAdhi]’ (AzhvAr’s beautiful feet is our wealth/beauty);

Apt living and reaching [of the goal] are by being a servant of that feet, isn’t it?

In this way the three of them incarnated as the wealth of SrIvaishNavam, for enriching SrI vaishNava SrI (wealth of SrIvaishNavam).

Their –

mAdhangaL nALgaL thammil vAsiyaiyum – (months and days of incarnation; distinguished greatness of those days) – In this way as they incarnated for the world to get the life as the true existent being – the uniqueness of the months and days of their incarnation,

indha ulagOrkku uraippOm yAmFor the ignorant and knowledgeable ones of this world to know well about the greatness of these star days, we who knows the unique differences/greatness of these days of incarnation of ANdAL et al., shall talk about it to you whether you asked for it or not;

Isn’t it AchAryas’ ways to teach the sentient after seeing their humility as said in ‘aRiyAdhana aRivikkai [SrI vachana bhUshaNam -14] (teaching them what they are ignorant about).

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 20

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pAsuram 20

uNdO thiruppallANdukku oppadhOr kalai thAn
uNdO periyAzhvArkku oppu uruvar – thaN thamizh nUl
seydhu aruLum AzhvArgaL thammil avar sey kalaiyil
paidhal nenjE nee uNarndhu pAr                                             20


Word by word meaning

uNdO – Is there
oppadhu – an equal
Or kalai thAn – prabandham
thiruppallANdukku – for thiruppallANdu
uNdO – is there?
oppu oruvar – an equal person
periyAzhvArkku – for periyAzhvAr?
(Is there an equal)
AzhvArgaL thammil – among AzhvArs
seydhu aruLum – who divined
nUl – prabandhams
thaN thamizh – (in) sweet thamizh (eerath thamizh),
kalaiyil – and among the prabandhams
avar – (that) those AzhvArs
sey – divined,
paidhal nenjE – Oh childish mind!
nee – you
uNarndhu pAr – try to know.


Further more, he (maNavALa mAmunigaL) is divining about the greatness of this AzhvAr and also his prabandham due to there being no equal for them, starting with ‘uNdO thiruppallANdukku’.

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupmaNavALa mAmunigaL – thiruvaheendhrapuram

For this prabandham which is focused only on doing mangaLASasanam, is there an equal in other dhivya prabandhams that are focused on experiencing emperumAn and be immersed in that?

Difference is that ‘pallANdum paramAthmanaich chUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (would be around emperumAn for ever and do mangaLASasanam to Him),

(as compared to the following where it is about one’s experiencing of and immersed in the matter of emperumAn only)

AyiraththuL ivaiyum Or paththum vallAr URRin kaN nuN maNal pOl urugA niRpar neerAyE [thiruvAimozhi 6.8.11]’ (Like the fine sand near a spring, their mind (who learn this) would melt (for emperumAn)), and in

onbadhOdu onRukkum mUvulagum urugumE [thiruvAimozhi 9.5.11]’ (Those in all the three world would melt),

– is how the difference of this prabandham (thiruppallANdu) is compared to these other prabandhams.

uNdO periyAzhvArkku oppu oruvar – Can he (periyAzhvAr) who sustains himself by doing mangaLASAsanam to emperumAn’s beauty etc., be equaled by other AzhvArs who are (only) immersed in such beauty, etc., of emperumAn?

Starting from ‘adiyOmOdum [thiruppallANdu – 2]’ (we and you shall live forever), through ‘pAncha chanyamum pallANdE [thiruppallANdu -2] (including the disc and the conch shall live forever), such is the state of this Azhvar, and can he be equaled by the other AzhvArs who say ‘adiyEn innam thaLarvEnO [thiruvAimozhi – 6.9.3]’ (even though I am having your relationship would I still be here and suffer (due to separation from you)),

chinthai kalangith thirumAl enRu azhaippan [thiruvAimozhi 9.8.10]” ((Thinking whether I would be able to reach and live with you) with my worried mind I would call your divine name out (thirumAl)), and “chakkaraththu aNNalE enRu thAzhndha(u) kaNNeer thathumba [thiruvAimozhi 4.7.10]” (Saying that you mesmerized me by showing your disc and conch, would drop tears due to not getting your experience now), etc., where they get immersed in every which way they related to emperumAn) – so he (nammAzhvAr (of thiruvAimozhi)) cannot equal this periyAzhvAr isn’t it? This is applicable for other AzhvArs as well.

thaN thamizh nUl seydhu aruLum AzhvArgaL thammil uNdO periyAzhvArkku oppu oruvar – The other AzhvArs through the grace of sarvEsvaran had divined their prabandhams in sweet thamizh, can they equal periyAzhvAr who by nature cannot sustain himself without doing mangaLASAsanam to emperuman?

avar sei kalaiyil thiruppallANdukkum oppadhu Or kalai thAn uNdO – As they wished by His grace their sustenance and growth (of experience with emperumAn), can they equal periyAzhvAr who wishes well for the growth of emperumAn?

kalai -> dhrAvida prabandhams; their prabandhams are in thamizh that talk about brahmam.

Among these, about the greatness of this AzhvAr’s prabandham

paidhal nenjE nee uNarndhu pAr – (Oh the childish mind you try to know whether those are equal to this prabandham) – Get out of your dumbness and using your true nature of having wisdom analyze the difference in greatness of this.

Since in the aspect of getting‘ ‘mayarvaRa mathinalam’ [thiruvAimozhi 1.1.1] (unblemished knowledge) and divining dhivya prabandhams based on that is same among all of the AzhvArs, Oh the ignorant mind which thinks that due to this the other AzhvArs and prabandhams are equal to periyAzhvAr and his prabandham!

At least now, since you have the ability to understand the huge difference between these, think properly and analyze it. Then only you can understand their huge difference.

– – – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 19

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pAsuram – 19

kOdhilavAm AzhvArgaL kURu kalaikkellAm
Adhi thiruppallANdu Anadhuvum – vEdhaththukku
Om ennum adhu pOl uLLadhukkellAm surukkAyth
thAn mangalamAdhalAl                                                         19


Word by word meaning

kalaikku ellAm – Among all the dhivya prabandhams,
kOdhu ilavAm – (all of which are) non-blemished
AzhvArgaL kURu – which are divined by AzhvArs,
Anadhuvum – is arranged
Adhi – as the first;
Om ennumadhu pOl – Like Om is recited (first)
vEdhaththukku – for the vEdhas,
thAn – that thiruppallANdu
surukku Ay – is as the summary/essence
uLLadhukku ellAm – for all the other prabandhams
mangalam AdhalAl – because it is the auspicious mangaLASAsanam.


Now he (maNavALa mAmunigaL) is divining about the greatness of this with an example through this AzhvAr’s dhivya prabandham that is thirupallANdu’s placement as the first of all dhivya prabandhams, by starting with ‘kOdhilavAm’.

Mistake (kOdhu) in a poem is – talking about some other story. That is not present here. For these AzhvArsdhivya prabandhams, starting with ‘rAmAyaNam, nArAyaNa kathai [AchArya hrudhayam 63]’ author of AchArya hrudhayam (azhagiya maNavALap perumAL nAyanAr) has established showing that this problem exists in those (rAmAyaNa, etc), and does not exist in the dhivya prabandhams;

Or, when ‘no mistakes’ is taken as an adjective for AzhvArs (kOdhilavAm AzhvArgaL), they don’t have the mistake of even a hint of trying some other means on their own for reaching him which in turn would prevent getting emperumAn’s grace, nor do they have any less haste in wishing to reach emperumAn. These AzhvArs are having love without any mistakes.


AzhvArgaL kURu kalaikkellAm – For the dhivya prabandhams divined by the AzhvArs who do not have any blemishes and so can be referenced (pramANam), and all of them speak the same in unison, and their dhivya prabandhams are ‘gyAnak kalaigaL [thiruvAimozhi 1.9.8]’ (pAsurams based on their (faultless) knowledge), and are sAsthras about ‘adhyAthma vidhyai [vEdhArththa sangraham]’ (“jIva paramAthma”).

– for all such dhivya prabandhams

Adhi thiruppallANdu Anadhuvumthis (thiruppallANdu) is foremost among all the dhivya prabandhams; like how:

vEdhaththukku, etc. – As said in, ‘praNavAdhyAs thathA vEdhA: – OngkAra prabhavA vEdhA: [lakvathri samruthi 1.9]’ (All vEdhas include praNavam as first; vEdhas came from praNavam), and ‘vAngmayam praNavam sarvam [vishNu dharmam – 67.6]’ (All the four vEdhas came from brahmA’s face),

(so) praNavam is the essence of all the vEdhas;

starting from ‘OngkArach chAdhA sabdhachcha [Word that is Om], it says ‘thasmAnmAnggaLikAvubhou [so the two auspicious]’, and ‘a ithi bhagavathO nArAyaNasya pradhamAbhidhAnam | kimnAma mangaLam na krutham [What mangaLam has not been done when he has started with ‘a’ (first part of praNavam (a-u-m)), that is the first divine name of bhagavAn nArAyaNan]’ (mahA bhAshyam kaiyadam-1], is having auspicious ways in the beginning,

Like how ‘yadhvEdhadhau svara: prOktha: [thaiththiriyOpanishath nArAyaNavalli 10-24]’ (the sound that is recited first for vEdham) , the praNavam is in the beginning of vEdhas, thiruppallANdu too (is recited first in dhivya prabandhams);

Like said in ‘prApyasya brahmaNO rUpam [hArItha smruthi 8-141]’, etc., (nature of the goal (emperumAn)), all of their meaning is about artha panchakam (five aspects of it – nature of emperumAn, nature of individual soul, way to reach Him, activity/goal of individual soul after reaching emperumAn, and hurdles that stop souls from reaching the goal); since these are divined in his prabandham (thiruppallANdu), and starting from ‘pallANdu pallANdu (thiruppallANdu – 1)’, through ‘sUzhndhu irundhu Eththuvar pallaNdE [thiruppallaNdu -12]’ it is mangaLASAsanam everywhere,

like so, since it is having the quality of being the essence, and being auspicious, there is no issue in this also being the first of dhivya prabandhams.

Some more – Like how thirumanthram that is having praNavam in the beginning is important for reaching emperumAn, thiruppallANdu which is its explanation is also acceptable to be the first (of prabandhams).

Not only that, for all the other prabandhams which talk about the greatness of emperumAn, this prabandham (thiruppallANdu) is present in the beginning and in the end, and so protects the prabandhams.

This protection is as said in ‘brahmaNa: praNava kuryAdhAdhAvanthE cha sarvadha | sravanthyanOngkrutham pUrvam parasthAchcha visIryathE [dharma sAsthram]’ (It is special, that to begin with, for brahmam in all states/stages, in the beginning and end, praNavam is pronounced).

periyazhwar-srivilliputhurperiyAzhvAr – SrIvillipuththUr

With this, it is concluded that like how this AzhvAr is foremost among the AzhvArs, his prabandham also is foremost about the dhivya prabandhams.

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 18

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pAsuram 18

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


Word by word meaning

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


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

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

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

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

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

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

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

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

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

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

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

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

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

perialwar1periyAzhwAr as divining in SrIvillipuththUr

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

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

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

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

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

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 17

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pAsuram 17

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


Word by word meaning

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


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

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


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

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

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

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

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

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

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

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

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

periya-thirumalai-nambiperiya thirumalai nambi

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

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

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

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 16

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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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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 – 13

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pAsuram 13

mAsip punarpUsam kANmin inRu maNNulagIr
thEsu iththivasaththukku Edhennil – pEuginREn
kolli nagark kOn kulasEkaran piRappAl
nallavargaL koNdAdum nAL                                           13


Word by word meaning

maNNulagIr – Oh residents of this earth!
kANmin – Realize that
inRu – today
mAsi – is the month of mAsi (magha)
punarpUsam – and star day of punarpUsam (punarvasu);
(E) edhu ennil – if asked what is the
thEsu – grand value
ith thivasaththukku – of this day,
pEsuginRen – I shall tell you about that; that is,
kolli nagark kOn – he who is the head of the place kolli,
kulasEkaran – that is, kulasEkara AzhvAr,
pirappAL – due to his incarnation
nAL – on this day,
nallavargaL – noble people
koNdAdum – celebrate (it).


He is divining the enrichment of knowledge of the ignorant ones, about the greatness of srI kulasEkarap perumAL who divined his incarnation during mAsi (magha) punarpUsam (punarvasu).

mAsip punarpUsam kANmin inRu maNNulagIr – As said in ‘mAsi munnAL (nAchchiyAr thirumozhi – 1.1), it can be considered as having greatness that is not present in any other day – that is mAsi (magha) month’s star day of punarpUsam (punarvasu), Oh see that those in this world – that day is today for you all!

inRu – The one that occurred in the past and will in the future is appearing as today for him (maNavALa mAmunigaL) due to his regard/fondness.

mAsip punarpUsam – It was in chiththirai month punarvasu star day that chakravarththy thirumagan (srI rAman) divined His incarnation. ‘ellai il seerth dhayarathan than maganAith thOnRiRRu adhu mudhalAth than ulagam pukkathIRA [perumAL thirumozhi 10.10]’ – (From His incarnation as a son of dhasarathan of limitless fame, till the time when He returned to paramapadham, that is, AzhvAr gave us the summary of srI rAmAyaNam),  is how this AzhvAr lets us know about rAman’s glory; and his star day also has become the same.

Like how those born in the lineage of kings should have a grand star day, this AzhvAr’s incarnation is having such connection with emperumAn.

kulasekarazhwarsrI kulasEkarap perumAL

maN ulagIr – Oh the ones in this earth who are involved in the enjoyments of this world, and not paying attention to emperumAn and his devotees! Avoid your distractions and listen to the meanings I am talking about. Those in the other world are best in their true knowledge. Having less knowledge and as said in ‘uNdiyE udaiyE ugandhu [perumAL thirumozhi 3-4] going eagerly after food only, clothes only (and other comforts only) and being ‘mAranAr varivenchilaikku At cheydhu [perumAl thirumozhi 3-3](Surrendering to the beautiful bad arrow of manmatha and enjoying this material world), — for such people as you only is it required for me to advise.

{notice how the vyAkyAthA (piLLailOkam jIyar) is using the respective AzhvAr’s prabandham itself to show the meanings of upadhEsa raththina mAlai}

If you asked, ‘For your highness to advise us regarding this, what is great about this day?’, then –

pEsuginREn etc. – As he said about himself in ‘kolli kAvalan kUdal nAyakan kOzhik kOn kulasEkaran [perumAL thirumozhi 2.10] (king of the place of kolli, of madhurai, and uRaiyUr, that is kulasEkaran), such chEra king, is kulasEkara AzhvAr; the day got its significance due to his incarnation, and due to that (we) are able to get relation of the good; kulasEkaran’s birth is not of body but of life/AthmA – he said ‘UnERu selvaththu udal piRavi yAn vENdEn [perumAL thirumozhi 4-1] (I who has realized the good from the bad, would not want the birth in the body that grows rich in meat everyday, etc.).

The king kulasEkarap perumAL wished to be an animal or a plant living in thirumalai (thiruppathi)

– are how his his likes and dislikes are set.

Being amicable to be subservient (to emperumAn and his devotees) – that is a birth; this is as said in ‘Azhi am kaip pEr Ayarkku ALAm piRappu [periya thiruvanthAdhi – 79]’, and having ‘(un) viNNAttuth thEsu’ (regardless of the kind of birth in this world, if one has the devotion toward emperumAn, then such birth would be having the greatness/luster of your other [higher] world).

In this way, due to this AzhvAr’s incarnation that is amicable to subservience, this day gets its luster.

So this day is –

nallavargaL koNdAdum nAL – (celebrated by noble ones); they are ‘kolli kAvalan sol padhikkum kalaik kavi pAdum periyavar [rAmAnusa nURRanthAdhi – 14]’ (the noble ones who recite the pAsurams of kulasEkara Azhvar as an outlet of their love for him);

nallavargaL – they take care of others’ spiritual wellness like of their own.

nAL – a day is one that is celebrated by such people.

This AzhvAr, as said in ‘ellaiyil adimaith thiRaththinil enRu mEvu manaththanAm [perumAL thirumozhi 2.10]’ ((kulasEkara AzhvAr) having the mind of being at most subservient, (to emperumAn’s devotees’ devotees’ …)), is of such goodness, and due to that, for them he had put his hand inside the pot of snake (to prove those devotees’ innocence when they were blamed for a lost jewel in AzhvAr’s palace) – having such greatness of character;

This day is nurtured and celebrated by those srIvaishNavas who have lost themselves to such quality of this AzhvAr and are good to his lotus feet.


srI kulasEkara AzhvAr wanted to be some animal or plant or, ANYthing in the hills of thirumalai (thiruppathi), as he said in :

inbamarum selvamum ivvarasum yAn vENdEN [perumAL thirumozhi 4.1] (I do not want the wealth that would go into enjoying various things, and I do not want this kingdom that enables them),

and in –

uruppasi than am poR kalai algul peRRAlum AdhariyEn [perumAL thirumozhi 4.3] (Would not want it even if I got the beautiful decorated parts of UrvaSi (consort of indhra who is the king of dhEvas)),

– Thus this AzhvAr wishes to be something, anything in the hills of thirumalai and with such wishes he serves emperumAn.


srI gOvindhap perumAL (embAr) too is described in the same way, as said in ‘thruNIkrutha virinjchAthi nirankusa vibhUthaya: [varavaramuni mukthakam – 7]’ (gives no importance to those like brahmA, and is having the greatness in the worlds), ignores all lowly affairs,

and as said in ‘hrudhi nArAyaNam pasyan nAbhyagachchathrahassadhA yassarvadhArathEchchApi gOvindham tham upAsmahE [embAr thaniyan, guruparamparA prabhAvam – 528]’ (He who is always seeing nArAyaNan, and was not able to see any place as private for happiness with his wife, we worship such gOvindhar (embAr)), and so for other enjoyments he is of the view that there is no dark and private place (since he sees nArAyaNAn’s brightness everywhere),

so, for this AchAryan also the punarpUsam (punarvasu) has become the star day of his incarnation.

embar_madhuramangalamembAr – madhuramangalam

As said in ‘arasamarndhAn adi sUdum [perumAL thirumozhi 10.7](falling at the feet of srI rAma pirAn who is seated with majesty in his throne), like this AzhvAr who seeks the feet of srI rAman, embAr too is like a shadow of rAmAnujar’s divine feet.

In the case of distaste for other demi gods, he (embAr) matches thirumazhisai AzhvAr.

embAr too is of two births in one (brAhmaNa).

Due to all of these reasons, this pAsuram says about the greatness of this star day being of muppuri (three auspicious things happening in a similar way).

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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upadhEsa raththina mAlai – 12

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pAsuram – 12

thaiyil magam inRu thAraNiyIr ERRam indhath
thaiyil magaththukkuch chARRuginREn – thuyya madhi
peRRa mazhisaip pirAn piRandha nAL enRu
naRRavargaL koNdAdum nAL                                                     12


Word by word meaning

thAraNiyIr – Oh the residents of this earth!
inRu – this today
thaiyil magam – is thai month (pushya/paushal thaisya/pausa), magam star day (magha).
chARRuginREn – I shall say
ERRam – (about the) glory of
indhath thaiyil magaththukku – this thai month, magam star day:
peRRa – having
thuyya – pure/virtuous
madhi – knowledge, that is,
mazhisaip pirAnthirumazhisai AzhvAr
piRantha – divined his incarnation
nAL enRu – is this day –
nal thavargaL – those having good asceticism / penances
koNdAdum – would say this, and praise/celebrate
nAL – the day.


He is divining for the people of the earth to know about thirumazhisaip pirAn’s incarnation in the month of thai (pushya/paushal thaisya), in the star day of magam (makha).

thaiyil magam inRu thAraNiyIrHaving the greatness as said in ‘thai oru thingaLum [nAchchiyAr thirumozhi 1.1]’, today is magam star day in pushya (thai) month.

Oh those in this world! As said in ‘EkAm dharaNimAchrithau [yudhdha kAntam 5.10]’ (we are in the same earth)’, you are having the fortune to be born in the world where thirumazhisaip pirAn incarnated.

ERRam indhath thaiyil magaththukkuch chARRuginREn – What? Only mAsi (magha) magam (magha) is considered the grand star day; what is great about thai (pausa) magam (magha)? If you asked so, then listen to me as I explain its greatness for it to become popular in the whole world.

Saying that these are the greatness, by showing the following –

thuyya madhi peRRa, etc – that is, having pure/virtuous knowledge by the grace of sarvEsvaran he got unblemished knowledge (mayarvaRa mathi nalam [thiruvAimozi 1.1.1]), he the head of the place thirumazhisai, incarnated on this day – is so celebrated by the ascetics.

thuyya madhi – His knowledge (given by emperumAn) is enjoyed by himself too, as he says ‘en madhikku viNNellAm uNdO vilai [nAnmugan thiruvanthAdhi – 51]’ (is there any price for my knowledge?)

Purity of mind is – Not having the blemish of mind that considers other demi gods as superior/desired. This is said in ‘mananaga malam aRak kazhuvi [thiruvAimozhi 1.3.8]’.

thirumazhisai_azhwar_thirumazhisaithirimazhisai AzhvAr at thirumazhisai

This is said very clearly by thirumazhisai AzhvAr in various of his pAsurams such as the following.

thAdhulAvu konRai mAlai thunnu senchadaich chivan nIdhiyAl vaNangu pAdha [thiruchchanda viruththam – 9]’ (One wearing konRai flowers, and having dense red hairlocks that is rudhran would properly prostrate – Oh you (emperumAn) having such divine feet!)

From ‘pOdhil mangai bhUthalak kizhaththi dhEvi’ to ‘vEdha nUl OdhuginRadhu uNmai alladhu illai maRRu uraikkilE’ [thiruchchandha viruththam 72 to 88], (~ srIdhEVi and bhUdhEvi are your consorts; the son from his lotus nAbhi is His son; one having half his body as the woman and having bull as his vehicle is emperumAn’s grandson; saying about this (parathvam) in any other way is falsity),

uLLa nOygaL thIr marundhu vAnavarkku aLiththa em vaLLalArai anRi maRRor dheivam nAn madhippanE [thiruchchandha viruththam – 88]  (Instead of the most generous emperumAn who gave nectar to the dhEvas to cure their problems, would I consider the other demi-gods as anything worthy?)

Starting with ‘pAr migundha’  – to – ‘seer migundha ninnalAl Or dheivam nAn madhippanE [thiruchchandha viruththam – 89]’, (Instead of you (emperumAn) who performed so many wonders to get pANdavas win over the dhuryOdhanA’s group, would I go to any demi-gods?)

Starting from ‘nAnmuganai nArAyaNan padaiththAn nAnmuganum thAn mugamAi sankaranaith thAn padaiththAn’ – to – ‘pidhiru manamilEn pingyakan thannOdu edhirvan avan enakku nErAn’ [nAnmugan thiruvanthAdhi 1 to 84], (nArAyaNan created brahmA, and he in turn created Sankara (shows that emperumAn is the god who is the root of all creations), (I do not have the mind that sickens by going into worldly matters; even though I may be equal in knowledge to paramaSivan, he would not equal me as I am forever a servant of emperumAn)

kallAdhavar ilangai kattazhiththa kAkuththan allAl oru dheivam yAnilEn [nAnmugan thiruvanthAdhi – 53],  (He who destroyed lankApuri that was inhabited by the ignorant/bad rAkshasas, that is srI rAman – I would not consider any one other than Him as a god)

ini aRindhEn eesarkkum nAnmugarkkum dheivam ini aRindhEn emperumAn unnai [nAnmugan thiruvanthAdhi – 96], (I have understood very clearly now (ini aRindhEn ini aRindhEn), that you are the god of brahmA and rudhran)

and so in all his prabandhams, in the start, middle/in-between, and in the end (which signifies that it is important), without any hesitation, like he is referred to as ‘uRaiyil idAdhavar’ (not putting the sword back in its holder, that is, he does not mince his words), he has clearly divined to us what is important and what is not, isn’t it?

mazhisaip pirAn piRandha nAL enRu – in this way he is having divine knowledge; such is his birth – two births in one (after getting the true knowledge is the new birth).

nAl thavargaL koNdAdum nAL – Since this AzhAr is son of a rishi, he (maNavALa mAmunigaL) is saying ‘day that good sages/ascetics celebrate’, as AzhvAr’s birth day.

Birth of others is like ‘anRu nAn piRandhilEn [thiruchchandha viruththam – 64]’ (that physical birth of me was not the real birth (since did not gain true knowledge)).

piRandha pin maRandhilEn [thiruchchandha viruththam – 64]’ is how this AzhvAr’s divine birth is which is when getting true knowledge of our relationship with emperumAn – after that have not forgetten about it)

piRandha nAL enRu – That day is such that it would be celebrated with prapaththi (surrender) by those who have gained the true knowledge.

(thavam -> surrendering to emperumAn; nal thavam (good thavam) -> subservient to his devotees.)

thavam -> prapaththi. It is to be said, ‘thasmAn nyAsam EshAm thapasAm athirikthamahu: [thaiththiriyOpanishath nArAyaNa valli 24-50]’ (so this saraNAgathy is said to be above the other means like sathyam, etc.) , and ‘sArvE thava neRi [thiruvAimozhi 10.4]’ ().

So surrendering and ‘vErAga Eththi [nAnmugan thiruvanthAdhi – 18]’ (praising/being immersed in emperumAn’s exclusive aspects), is how this AzhvAr’s ‘thapas’, that is prapaththi is.

nal thavam (nal thavargaL) -> AcharyAbhimAna nishtA (being most dear to AchAryan); it is to be said ‘maRRavaraich chArththi (chARRi) iruppAr thavam [nAnmugan thiruvanthAdhi – 18] (ways of srIvaishNavas who are subservient to other srIvaishNavas (would win the ways of those immersed in praising emperumAn)).

Having such ‘nal thavam’ are – AzhvAr’s disciples like kaNikaNNar, and perumpuliyUr adigaL.

By this it is concluded that for those having attachment in AchAryAbhimAnam, this day is to be specially nurtured.

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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