Tag Archives: thirumangai

thirunedunthANdakam – 13 – Part 2

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

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part 2:

villiRuththu etc. Oh You, who are having “breaking the bow” as a hindrance to attain Her, thus showing Your valor, and removing her womanliness of shying away, and got the union of Her who is of smooth body by nature.

Since SrI janaka chakravarthy had taken a vow ‘I shall give Her hand in marriage to the one who will break this bow”, He took the bow and as He tried to pull the string to tie it, the bow broke; at that time as the king tried to bring water in a golden bowl to use for giving his daughter to Him, He said, “Since we are princes, we came here to engage our strength; did we come here considering looking for a girl for wedding? (If that should happen) you may ask vaSishta et al., (AchAryas), and the father”; seeing His manliness of breaking the bow and the greatness of His words, seethA pirAtti melted (as water); to remove the tiredness of breaking the bow He (married Her and) immersed (in water) in her smooth shoulders;

thOL thOyndhAy ennum – The entity that is present everywhere was controlled in to one part (shoulder). The other parts of Her body, auspicious qualities of AthmA, and auspicious qualities of divine body got wasted by not getting this opportunity;

by this – When being separated from Her, who is known as always being with Him without getting separated (nithyAnapAyinee), due to incarnating as humans in separate families, there is a need to have someone (like SrI janaka) to use water, and to give Her hand to Him; even though the sentient (human beings) have the true nature of being there for emperumAn only like pirAtti (ananyArha Seshathvam), there is a need for surrendering to AchAryan, and for someone (thAyAr) to recommend to Him, in order for Him to accept sentient;

Oh, You, who removed the danger that came upon Her who was alone separated from You, is not removing the danger of me who is having loneliness!

vekhAvil thuyil etc. – (thiru vekhA) is the divine place where emperumAn has come to rest after marrying pirAtti (since AzhvAr talked about marriage in the previous phrase, AzhvAr is thinking about thiruvekhA as where He came to after that).

vEndhE enRum – (king/prince) – For everyone to know that a prince has come down and present in reclined position; He is present in reclining posture in thiruvekhA. (vekhA is related to speed (vEgam in thamizh) – {when brahmA performed yagya to get dharSan of SrIman nArAyaNan with four arms, his wife sarasvathi came flowing fast as a river in order to stop that yagya because he started it without inviting her; emperumAn stopped the river by lying down in its path, like a dam; so He was referred to as ‘vEga aNai’ (dam that stopped that speed), which got transformed into present day ‘thiruvekhA’; and the river is called ‘vEga’vathee.};

I wished to enjoy the togetherness of both of you, but am suffering due to not seeing that, so what is the use of that togetherness of both of you?

malladarththu mallarai etc. – When winning the wrestlers chANuran and mushtikan, He destroyed their strength first, and only then did He decimate them. (The ‘mal’ in the first word refers to strength). As said in ‘mRga maDhyE yaThA simhau garva-leelavalOkinau | pravishtau sumahArangam balaBhadhra-jarAndhanau [vishNu purANa – 5-20-43] ’ (Like two lions looking with pride amidst a herd of deer, kaNNan and balarAman entered the stage of celebration set up by kamsa), they killed the elephant kuvalayApeetam, pulled its trunk and held in their hands, without caring that it is the crowd of enemies, with droplets of sweat in their divine faces, with great pride entered the stage of celebration of bows; since it was like two lions entering amongst the herd of deer, the strength of wrestlers decimated just as they saw them. After that, He killed them.

Or, malladarththu – it talks about the way the wrestlers were destroyed. The first mal being the strength of shoulders of krishNan and balarAman, and that strength saying ‘Do I go waste? Show me matter to fully scratch my itch to fight’, and they gave enough food for that strength.

anRu attAy enRum – Danger is present today also like that day (anRu), you see. SrI vasudhEvar and dhEvaki pirAtti were sad thinking ‘We saw Him on the day He was born; is it possible to see Him at least near the end of our life?’; that danger of them being an example of her danger, she is saying anRu (that day). They could have gone and seen their parents first and then destroyed the enemies; not doing so is because – their thinking ‘What is the use of seeing them without destroying the enemies?’. Only after destroying the enemies would it be possible to get what is to be attained (prApyam).

mallarai anRu attAy enRum – Would you remove the danger for parents only? Is it not needed to remove the danger of lover? “The shoulders that the worst sinners chANUra mushtikas got, is being hard to get for me who does not wish for anything else than those shoulders!”, says she. “Instead of suffering like this as a lover, if I had come to fight Him like those wrestlers, then I would have got the enjoyment of those shoulders!’, she says. (Instead of having gyAnam, etc., as a disciple, if I had been a mute and deaf like that person, I would have got the divine feet of emperumAnAr in my head, opined kUraththAzhvAn).

mAkeeNda, etc. – (mA – animal) It talks about destroying the wild horse kEsi which was a hindrance for the five lakh household gOpikAs of AyppAdi, and then giving Himself to them. kEsi, instigated by kamsan, looked at His age and delicateness and thought ‘Is He even a matter? Shall take Him and swallow’, and came with his mouth open; small kids would put their hands in if they see a hole, so He put His hand inside the mouth of kEsi the horse; since it is the arm of the protector, as it saw the space for protecting, it grew big. kEsi was laying down split just like a cucumber split.

en myndhA enRum – She is saying ‘Oh You who attracted the gOpikAs in thiru AyppAdi by showing your youthfulness (myndhA), which You showed me too and made me Yours!’.

In these ways, she is prompting the parrot by saying the divine names that help during danger.

sol eduththu – Uttering these divine names itself is like lifting a mountain is how she feels – because of suffering due to separation. Thinking about His strength when He lifted the mountain, she said ‘kal eduththu’ as if he lifted a small stone. But when at the stage of saying what she taught the parrot, she is showing her lack of strength by saying ‘sol eduthu’ (lifting the word).

than kiLiyai – The parrot that she brought up with fondness. After understanding the enjoyability of Him, she was ignoring the pAvai toy she had enjoyed earlier. But since this parrot has learned His divine names, she is still fond of it. From this it is seen that there is no thing that is wanted or not wanted by just its nature; but when it is opposed to matters related to emperumAn then all such or unwanted; when amicable to Him then all such are wanted.

sollE enRu – She prompted the first words saying ‘Thou recite the divine name’. After that it started reciting.

thuNai mulai, etc. – With tears flowing over her two divine breasts, she is suffering. She is saying there is nobody to listen to the parrot (or) she became weak to listen to its words. ‘Isn’t he (thirumangai AzhvAr) just having the thought that he is a girl (parakAla nAyaki)? Did he lose his moustache and got breasts sprouting?’ – moustache represents independence; breasts represent subservience; so this phrase is about his losing independence and growing subservience; breasts of women contribute to the enjoyment of their husbands;  talking about breast for a devotee – it is about devotion.

Like how the breasts help in enjoyment for both the hero and his lover, devotion helps one enjoy emperumAn, and it also helps emperumAn enjoy the devotee. This is as said in ‘BhrAmyathAmathra samasArE narANAm karmadhurkgamE | hasthAvalambanO hyEkO BhakthikreethO janArththana: || [vishNu dharmam]’ (In this forest where the path is not clear due to karmAm, it is only janArdhanan, who is bought by devotion (bhakthi-kreetha:), is the guide who holds the hand and takes one in the right path), and so He is said as one bought by our devotion.

thuNai mulai – Breast (devotion) that helps when the lover emperumAn enjoys the sentient, that is, the devotee. Or, there is no parallel to one breast than the other breast. It is like how His divine feet are there for each other as equals. (Are there not equals in the form of breasts (devotion) of other AzhvArs too?) This thirumangai AzhvAr is unlike other AzhvArs since he is very delicate; like how some of those in kEraLA are capable of eating enough once to sustain for a month, and starve even for a month, other AzhvArs can sustain themselves during the time of union with Him, and can sustain themselves during separation also; but this AzhvAr’s delicateness is such that he cannot bear union as well as separation; he would not eat and he would not starve either; this is as he said in ‘num adiyArOdum okka eNNi irundheer adiyEnai [periya thirumozhi 4.9.6]’ (Did you think of me to be same as your other devotees (AzhvArs), oh the one in thiru indhaLUr?).

thuNai mulai mEl thuLi sOra – (tears dripping down from her eyes to her breasts); appears like the faculty (indhriyam) of touch (skin/breast), and the eyes that see, have lost their ability of touch of emperumAn and seeing of Him, and are weeping loud while hugging each other; since tears are flowing from her eyes to her breasts and not to any other part of her body, it can appear as if the eyes and breasts are crying loud while hugging each other.

sOrginRALE – The inner meaning for eyes is gyAnam; breasts imply devotion; their crying together implies loss of gyAnam and devotion (because not able to see or touch Him?); since gyAnam and devotion that help in enjoying emperumAn are lost, she became tired; seeing that earlier when (mother and diviner) saying His divine names got her to recover, she (parakAla nAyaki) thought ‘His divine would help her recover now also’, and so started prompting her parrot to say His divine names; thinking about the meanings of those divine names (which are about His removing the dangers of His devotees), my daughter fainted thinking “He who helps during the time of danger is not helping me now who is in danger too (due to separation)”, says her mother.


Translation by raghurAm SrInivAsa dhAsan.

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upadhESa raththina mAlai – 30

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

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pAsuram 30

eNNarum seerp poigai munnOr ivvulagil thOnRiya Ur
vaNmai migu kachchi mallai mAmayilai – maNNiyil neer
thEngum kuRaiyalUr seerk kaliyan thOnRiya Ur
Ongum uRaiyUr pANan Ur                                                                              30


Word by word meaning

seer – greatness
eNNa arumthat is hard to fully count/comprehend; (such)
poigai munnOrpoigai AzhvAr, bhUthaththAzhvAr, pEyAzhvar
thOnRiya – divined their incarnations
ivvulagil – in this world
vaNmai migu – bountiful / generous
Ur – cities / places of
kachchi – thirukkachchi (kAncheepuram)
mallai – thirukkadanmallai (thiruk kadal mallai)
mA mayilai – and great thiru mayilai (mylApore / thiruvallikkENi)
seer – Great
kaliyanthirumangai AzhvAr
thOnRiya – divined his incarnation
Ur – in the city / place, (where)
maNNiyil – river maNNi
thEngum – is full of
neer – water, (that is),
kuRaiyalUr – thiruk kuRaiyalUr.
pANanthiruppANAzhvAr (divined his incarnation in the)
Ur – city / place of
uRaiyUr – thiru uRaiyUr.


Starting with ‘anthamizhAl naRkalaigaL Ayndhu uraiththa AzhvArgaL [upadhEsa raththina mAlai – 5]’, till now, he (maNavALa mAmunigaL) explained in detail for everyone to know, about the divine name, month and star day of divine incarnation of AzhvArs, and their divine prabandhams as said in ‘vAzhvAna thirumozhigaL’.

After this, he divined in his mind that since AzhvArs’ places of incarnation are also of importance to us similar to ayOdhyA, mathurA, etc., he starts to divine about them through four pAsurams; in this first one of that series, starting with poigaiyAr, he is divining about five of the AzhvArs’ divine places of incarnation, starting the pAsuram with ‘eNNarum seer’.

That is, the first three AzhvArs, that is mudhalAzhvArs, whose auspicious qualities could not be counted / comprehended as said in ‘eN il thol pugazh [thiruvAimozhi 3.3.3]’ (~  (emperumAn) having uncountable greatness). He (maNavALa mAmunigaL) is showing that these are the places in which incarnations were divined by such AzhvArs whose qualities are of big uncountable groups, saying – vaNmai migu kachchi mallai mA maiyilai

That is, big cities like kachchi (kAncheepuram), etc., are the aforementioned three AzhvArs’ places of incarnation.

vaNmai (bountiful / prosperity) for kachchi is – as said in ‘niRaindha seermai neeL kachchi [periya thirumozhi – 2.9]’ (~ kachchi with full of greatness), it is filled with dhivya dhESams, and is also beautiful having decorations of a city as said in ‘azhagAya kachchi [periya thirumozhi 2.9.1]’ (beautiful kachchi). It is to be said as ‘ninRan irundhAn kidandhAn [periya thirumozhi 2.4.1]’ (standing, sitting, and lying poses of emperumAn), and ‘idhuvanRO manRAr pozhiR kachchi mANbu’.

Or, the greatness of helping the samsAris to have true life by seeing the sarvESvaran lying down in kachchi vekkA, and see poigai AzhvAr who came and rose (incarnated) in kachchi.

mallai – After saying ‘mallai kachchik kidandhavan Ur [periya thirumozhi 2.6.5], he said ‘kadal mallaith thala sayanam [periya thirumozhi 2.6.6.]’ (~ thirukkadal mallai dhivya dhESam, with sthala sayana perumAL), isn’t it? So kadal mallai that is equal to kachchi. It is said as ‘vangaththAl mAmaNi vandhu udhu munneer mallaiyAy! [thirunedunthANdakam – 9]’ (~ thirukkadal mallai dhivya dhEsam where priceless gems are washed to the shore by the sea of boats/ships). This place is having priceless jeevAthmA and Isvaran, isn’t it?

That is, it is having both bhuthaththAzvhAr as said in ‘seethaththAr muththukkaL sErum kadal mallai bhUthathAr [iraNdAm thiruvanthAdhi thaniyan]’ ((with the inner meaning of) bhUthaththAzhvAr the priceless pearl of thirukkadal mallai), and the emperumAn as said in ‘kadal mallaith thala sayanaththu uRaivAr [periya thirumozhi 2.6.1] (~ sthala sayana perumAL in lying position at thirukkadal mallai)’.

mA mayilai – As said in ‘neeLOdham vandhalaikkum mA mayilai [nAnmugan thiruvanthAdhi – 35] (~ great city of mayilai where the waves rush to gently touch the feet of emperumAn)’, it is suitable for pEyAzhvAr to come and incarnate in this place that is a big city. Same is said in ‘vandhu udhaiththa veN thirigaL [mUnRam thiruvanthAdhi – 16], etc. That (place) is also being in the same (great) way.


seerk kaliyan thOnRiya Ur maNNiyil neer thEngum kuRaiyalUr – That is, as said in ‘koNda seerth thoNdan [periya thirumozhi 8.10.10]’, having auspicious qualities like gyAnam (knowledge), bhakthi (devotion), etc., and due to that, as said in ‘arumpeRal anbu pukkittu adimai pUNdu uyndhu [thirunedunthANdakam – 5]’, having the wealth of kainkaryam (subservience) through speech and body – such thirumangai AzhvAr.

Or, ‘seerk kaliyan’ to call as kaliyan (having strength) as he grabbed the ring from divine feet, and other things like anguLiyam, dresses, jewels, and then stole His whole wealth that is thirumanthram – such greatness.

It is said, ‘avaLukkuth thiruvadigaL koduththa thiruvAzhi modhirathO pAdhi ivanukku AchAryan prasAdhiththa thirumanthramum’. (Like the ring that thiruvadi (hanuman) gave to seetha pirAtti, Acharyan has divined him (us) the thirumanthram).

kaliyan_uthsavam_thiruvali_thirunagari_thirumangai_azhvar (Large)thirumangai AzhvAr at thiruvAli thirunagari

AzhvAr having such divine wealth, and his place of birth is having the wealth of water in the rivers similar to that in thirunagari, as said in ‘pongu punal maNNi [periya thirumozhi 4.1.4, and iyal sARRu](Rich water resources of maNNi river).

Due to this wealth it is said ‘kali mikka sennel kazhani [rAmAnusa nURRanthAdhi – 88]’ (paddies with bustling and rich grains). This is also like ‘kali vayal thennan kurugUr [thiruvAimozhi 5.2.11]’ (paddy fields of AzhvAr thirunagari that are constantly planted and reaped).

That thirukkuRaiyalUr is such that it can be said as a part of thirunagari (in wealth of water, paddy fields, etc).

kuRaiyalUr seerk kaliyan thOnRiya Ur, Ongum uRaiyUr pANan Ur There is togetherness of month and star days for them (both AzhvArs (thirumangai AzhvAr and thiruppANAzhvAr) incarnated in the month of kArththigai, and star days of kArththigai and rOhiNi).

pANan Ur Ongum uRaiyUrEminence of uRaiyUr is – due to the incarnation of him who is in the clan that is eminent due to being amicable to subservience.

{ SrIvachana bhUshaNam explains that those in the last varNams naturally have subservience and so it is a great birth – naichyam janma sidhdham; AgaiyAl uthkrushta janmamE srEshtam – 216,217}

Also, as said in ‘kOzhiyum kUdalum kOyil koNda kOvalar [periya thirumozhi 9.2.5]’ ( (emperumAn) like a gOpalakrishNan who is having the place of stay as uRaiyUr, and kUdal (then madhurai)), sarvEsvaran is happily present in this dhivyadEsam (uRaiyUr), and with pirAtti being identified with the name of the dhivyadhEsam as ‘thiruvAzh uRanthai’, and ‘uRaiyUr valliyAr’, as this is the place of her birth – the greatness due to these, for uRaiyUr.

So it says that the place having such greatness is the avathAra sthalam (place of incarnation) of thiruppANAzhvAr.

thiruppANAzhwarthiruppANAzhvAr – uRaiyUr

This (uRaiyUr) is the area (thuRai) that is opposite to ‘thirumugath thuRai’ (emperumAnAr’s usual place of bathing (guruparamparA prabhAvam – page 262]); so a place suitable to have mutual reciprocation between bhagavAn and his devotees due to the emperumAnAr’s relationship in this place (edhir vizhi kodukkaikku pAngAna dhESam AyiRRu).

– – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 8

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

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pAsuram 8

pEdhai nenjE inRaip perumai aRindhilaiyO
Edhu perumai inRaikku enRiyEl (en ennil) – OdhuginRen
vAyththa pugazh mangaiyar kOn mAnilaththil vandhu udhiththa
kArththikaiyil kArththikai nAL kAN                                                               8


Word by word meaning

nenjE – Oh the mind,
pEdhai – not having the true knowledge,
aRindhilaiyO – have you not known
perumai – the glory (vaibhavam) of
inRai – this day?
enRiyEl (en ennil) – If you ask
Edhu perumai – what is the greatness
inRaikku – of this day, then
OduginREn – I shall say that to you; that is,
mangaiyar kOnthirumangai AzhvAr
vAyththa – having fitting
pugazh – glory
vandhu udhiththa – came and divined his incarnation
mAnilaththil – in this big world
kArththikaiyil – in the month of kArththikai
kArththikai nAL – in the star day of kruththikAi;
kAN – you learn about this.

kaliyan_uthsavam_thiruvali_thirunagari_thirumangai_azhvar (Large)thirumangai AzhvAr – thiruvAli thirunagari


Then he is divining as a question and answer to his mind regarding the glory of thirumangai AzhvAr’s incarnation day of thirukkArththikai divine star day, starting this with ‘pEdhai nenjE’.

Unlike the earlier pAsuram where he said ‘eedhu ivar thORRaththu adaivAm [upadhEsa raththinamAlai – 4] which was in the order of incarnations of Azhvars, from this pAsuram he is presenting in the order of months in which various AzhvArs incarnated. For the sentients, this also would be a sequence to keep in their mind. It is convenient too to go in the order of months.

pEdhai nenjE inRaip perumai aRindhilaiyO – Oh the ignorant mind which thinks the other days as equivalent to this special day! The reason of our reaching the true goal that is enabled by this star day is something you could reflect upon, but are you not aware of this important day?

Edhu perumai inRaikku enRiyEl (en ennil) If you ask ‘What is the greatness of this day compared to the other days? Should you who know its greatness not divine it?’, then

OdhuginREn – I, who has understood, shall preach that to you (the mind) who has not understood it.

vAiththa pugazh , etc. – As said in ‘manRil mali pugazh mangai mannan [periya thirumozhi 11.2.10]’, he having the glory that matches his svarUpam (nature), the king of thirumangai, incarnated in this great world in the month of kArththikai , in the star day of kArththikai – you note this – is what I am preaching you.

The glory of his is – as said in ‘mAyOnai vAL valiyAl manthiram koL [periya thirumozhi thaniyan]’ (he got the rahasyam that is thirumanthram from mAyOn (emperumAn) using his strength of his sword);

It continues as ‘manthiram koL mangaiyar kOn [periya thirumozhi thaniyan]’ (one who got the thirumanthram, he is the king of thirumangai). It is the gain of thirumanthram that is the reason for the glory of this AzhvAr.

vAyththa – obtained/got.

It is ‘vAyththa thirumanthiram [upadhEsa raththinamAlai – 26]’ (~ the great thirumanthram is available (for us)).

Or, the place ‘mangai’ got the glory due to this AzhvAr’s incarnation.

mangaiyar kOn mAnilaththil vandhu udhiththa kArththikaiyil kArththikai nAL kANSuch AzhvAr the ruler of thirumangai, incarnated in the month of kArththikai in the star day of kArththikai, to remove the ‘thamas’ that is darkness (ignorance) from this world that is said as ‘iruL tharumA gyAlam [thiruvAimozhi 10.6.1]’ (~ material world that creates darkness) – learn this.

Since in ‘kalayAmi kali dhvamsam kavim lOka dhivAkaram [periya thirumozhi thaniyan]’ it is referring to thirumangai AzhvAr as a (rising) sun, here he (maNavALa mAmunigaL) is also using the word ‘vandhu udhiththa’ (rise/rose) to describe the incarnation of thirumangai Azhvar.

In this way he had manifested (AvirbhAvam), I have understood this greatness and am preaching this to you (the mind), and you who did not know this, shall now learn and support/follow it.

This AzhvAr , as said in ‘nejukku iruL kadi dhIpam [periya thirumozhi thaniyan]’ (~light that removes the darkness in our mind), incarnated to remove the darkness through his prabandham which is like ‘dheiva nan mAlai [periya thirumozhi 1.1.10] (~ beautiful garland for emperumAn). So, this day has come for us to celebrate with light (dheepam), and propitiation (ArAdhanA) (kArththikai dheepam)!

We should say as ‘kurvANa: kArthikE mAsi vishNOr dhIpam hi mandhirE [vishNu dharmOththara purANam]’ (light the lamps in vishNu temples during the month of kArththikai), and ‘vishNvAlayEshu kArththikyAm dhIpa dhAnam karOthiya: [vishNu dharmOththara purANam ]’ (In vishNu temples, lamps are donated during the month of kArththikai).

Such day matches the glory of the phrase ‘inRaip perumai’ (that is, matches the glory of the day due to thirumangai AzhvAr’s incarnation), as said in this pAsuram.

– – – – – –

English Translation: raghurAm srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 17

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

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pAsuram 17

Introduction (given by maNavALa mAmunigaL)

Like so after hearing about emperumAnAr’s kind help, even if one surrenders to such subject, what to do if one becomes unstable due to the connection of experiencing happiness and sorrow? Having friendly connection with thirumangai AzhvAr, and who is our master, that is emperumAnAr, those who have surrendered to him would not become disturbed by such influences, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the series of previous pAsurams since it was about emperumAnAr with his connection with AzhvArs, as one gets the taste of samAsrayaNam after hearing about emperumAnAr’s kind help, and surrender to such subject, what could be done if one is disturbed in mind due to the life’s sorrows and happiness? thirumangai AzhvAr who gave us dhivya prabandham regarding paththarAvi (perumAL) at thirukkaNNamangai dhivya dhEsam, to whom emperumAnAr is very dear, those who surrender to such emperumAnAr would not get disturbed by the effects of delights and sorrows, says amudhanAr.

emperumAnAr-thirumangai AzhwArthirumangai AzhvAr and his dear emperumAnar

muniyAr thuyarangaL mundhilum inbangaL moiththidinum
kaniyAr manam kaNNamgangai ninRAnaik kalai paravum
thani yAnaiyaith thaN thamizh seydha neelan thanakku ulagil
iniyAnai engaL irAmAnusanai vandhu eidhinarE                                   17


Word by word meaning (given by maNavALa mAmunigaL)

kalai – by all the sAsthras
paravum – worshipped;
thani Anaiyai – like a matchless strong elephant, and the smartness/hauteur due to that
kaNNa mangaiyuL ninRAnai – that is the emperumAn blessing us standing in thirukkaNNamangai
– as thirumangai AzhvAr said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10]
thaN – (cool/comfortable) since the above is of great matter, all the distress would be removed when reciting it
thamizh seydha – which he kindly gave us in thamizh,
neelan thanakku – to such thirumangai AzhvAr;
ulagil iniyAnai – being beloved to such AzhvAr, in this world;
engaL – our master
irAmAnusanai – that is, emperumAnAr,
vandhu eidhinar – came and surrendered (to such master)
thuyarangaL – sorrows
thuyarangaL mundhilum – even if sorrows came competing with each other in excess,
muniyAr – they would not be vexed that these came;
inbangaL – pleasant and happy occurrences
moiththidinum – all came crowding as if this is their only work;
manam kaniyAr – would not think in their mind about them as ripe fruit (that everything has come together nicely).

So the point is, you too do not fear thinking about the pleasantness and disturbances.


kalai paravum – As said in “sarvE vEdhA yath padham Amananthi [katOpanishath 2.15] (the bhagavAn that all the vEdhas are reciting..), and in “vEdhAksharANi yAvanthi pathithAni dhvijAthibi: | thAvanthi harinAmAni kIrththithAni na samsaya: || vEdhE rAmAyaNE puNyE bhArathE bharatharshaba | Adhau madhyE thathAnthEcha vishNus sarvathra gIyathE [srImadh bhAgavatham 6.16.44 / mahAbhAratham – bhavishyath 132.95]”, (The chanting of the letters of vEdhas by the brAhmins is the chanting of His names / vishNu is sung in all the parts like in the beginning, middle and end of vEdhas, srI rAmAyaNam, and bhAratham, Oh best of bharatha race”), he is worshipped by all sruthi smruthi ithihAsa purANas;

thani yAnaiyai – As said in “dhyAvA pruthivI janayan dhEva Eka:” (He is only one who creates the heavens and earth), and in “sayaschAyam purushE, yaschAsAvAdhithyE, sa Eka:” (He who is in a man is the same as in the sun), and in “dhivyOdhEva EkO nArAyaNa:”(there is only one divine dhEva, that is nArAyaNan),

with none like Him, like a wild elephant, with its majesty;


kaNNamangaiyuL ninRAnai – As said in “muththin thiraL kOvaiyaip paththarAviyai niththilath thoththinai, arumbin alarai adiyEn manaththu Asaiyai amudham podhiyum suvaik karumbinaik kaniyaich chenRu nAdik kaNNamangaiyuL kaNdu koNdEnE [thirumangai AzhvAr’s periya thirumozhi 7.10.1](I have got the one who is like a collection of pearls that tempt us to make garland (prApyam – goal), he is the life of devotees, pearls kept in groups (prApakam, used as a means when in need), he is like a flower bud and blossomed (like yuvAkumara:), my heart’s desire, sugar cane grown by pouring nectar (which may be considered as hard to eat (have) so…), is also like an easily eatable fruit, in thirukkaNNamangai), – about paththarAvip perumAL who is gracing thirukkaNNamangai showing how enjoyable he is that can be experienced by everyone;

thaN thamizh seydha – As said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10](~ thirumangai Azhvar is saying to thirukkaNNamangaip perumAn: if you wish to, you too can learn the meaning of this prabandham/padhigam (these 10 pAsurams on you)), – can understand the gravity of venerability of emperumAn’s nature, form, qualities, and wealth (svarUpa, rUpa, guNa, vibhUthi), when one recites it (the prabandham) , as it would break the difficulties, and remove all the distress, that is, which he (thirumangai AzhvAr) gave us as dhramidOpanishath (thamizh), in the form of prabandham and blessed us (prabandheekariththu aruLina / ப்ரபந்தீகரித்தருளின);

neelan thanakkuto such thirumangai AzhvAr; AzhvAr himself said “kaNNamangaiyuL kaNdu koNdEn enRu kAdhalAl kaliyan urai seydha vaNNa oN thamizh [periya thirumozhi 7.10.10]” (~ I said that I got him in kaNNamangai, which is out of my love; that is me kaliyan; and I said this in the colourful and beautiful language of thamizh);

ulagil iniyAnaiin this world, for all the devotees, he (emperumAnAr) is the most loved; (including for thirumangai AzhvAr).

thirukkannamangai_manavala_mamunigalmaNavALa mAmunigaL as divining in thirukkaNNamangai

jIyar too divined “parakAla mukhAbja mithram [yathirAja vimsathi – 3] (~ emperumAnAr is like a sun to the lotus that is the face of parakAlan (thirumangai AzhvAr); which blossoms when seeing emperumAnAr)”. (Because emperumAnAr carried out the wishes of AzhvAr (who built compound walls), by administering the temple)

engaL irAmAnusanai – like he did for me, he has divined his incarnation to save everyone; to such emperumAnAr..

vandhu eidhinarE(they came and attained). As said in “srImAn Avira bhUthbhUmau rAmAnuja dhivAkara:” they understood his excellence and came (back) and joined him standing in queue.

muniyAr thuyarangaL mundhilum – when sorrows come competing with each other to reach first and surround such people, they wouldn’t feel sad, thinking Oh why have these come.

inbangaL moyththidinum kaniyAr manam – (like bees fly around their food), even if lots of happiness, as if those happiness do not have any thing else to do but be with them, would surround such people, they would not feel elated about them considering them as obtaining ripe fruits like happiness; gIthAchAryan said too, “na prakrushyEth priyam prApya nOdhvijEth prApya cha apriyam [bhagavath gIthA – 5.20] ((one whose mind is steadfastly fixed on brahmam) – neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant); and abhiyukththar (vEdhAnthachAryar) too said “mathana kathanai: naklishyanthE yathIsvara samsrayA: [yathirAja sapthathi] (those who have reached emperumAnAr would not worry about good and bad things].

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

Happiness and sadness come and go, it is good that the karma is getting reduced, why get excited or become sad – is what emperumAnAr’s devotees think and stay firm.

bhagavath gIthA says that one should learn the truth about AthmA from thathva gyAnis (learned and practicing ones who understand the truth about chith (sentient), achith (non-sentient), and Iswaran (emperumAn)), and should try to attain that state, get rid of the illiteracy of thinking of the body as the Athma, stay firm in the comfort of reality of AthmA, and so not get excited or become sad about matters related to the unstable things of the world;

those who surrendered to emperumAnAr also learned the above truth from gyAnis, and so are focussed only on emperumAnAr’s divine feet and do not get excited or become sad about other things;

emperumAn is like a proud elephant; but it is such that every one can see and enjoy; such emperumAn wanted to get deeper into the meanings of thirumangai AzhvAr’s prabandham and tried to understand its meanings; periyavAchchAn piLLai’s vyAkyAnam says as AzhvAr saying to emperuman: “if you are interested, then you are going to have to be my sishya and enrich your learning – such is the weight of the core matter of this prabandham”.

‘vandhu’ eidhinar -> amudhanAr says devotees ‘came’ and joined emperumAnAr, instead of saying  ‘went’ and joined, because he is always with emperumAnAr.  (also, people had forgotten about the truth and their traditional ways and had gone away; now after realizing it due to emperumAnAr, ‘came’ (back) and joined him).

thirumangai-azhwarneelan was always seeing emperumAn at kaNNamangai to his eyes’ content, and was happy when was being with Him, and sad when was separated from Him; so he was not sad/happy related to material things;   emperumAnAr also was immersed in that neelan’s beautiful thamizh, and became dear to him; the sishyAs who depend on emperumAnAr are immersed in being servants of emperumAnAr.

– – – – – – –

Translation: raghurAm srInivAsa dasan

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thiruvezhukURRirukkai – 13

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

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sARRuppAdal by kambar (Concluding pAsuram by poet kambar)

Poet kambar has sung a pAsuram on thirumangai AzhwAr, which we recite at the end of thiruvezhukURRirukkai.

idam koNda nenjaththu iNangik kidappana
enRum thadam koNda thAmarai sUzhum malarndha thaN pUnkudanthai
vidam koNda veN pal karum thuththi chenkaN thazhal umizh vAi
padam koNda pAmbaNaip paLLi koNdAn thiruppAdhankaLE

Word by word meaning:

kudanthai – In thirukkudanthai
sUzhum – that is surrounded
ponni – by kAvEri
thAmarai koNda thadam – and by the ponds having lotuses
thaN pU – full of cool/nice/pleasant flowers
malarndha – that have blossomed,

paLLi koNdAn – ArAvamudhAzhvAr is lying down
padam koNda pAmbu aNai – in the bed that is thiruvananthAzhwAn (Adhi sEshan) who has opened his hood,
vidam koNda – who is having venom
veN pal – and white teeth,
karum thuththi – dark dots (in the hood)
sem kaN – and reddish eyes,
thazhal umizh vAi – and with mouth spitting fire;

thiru pAdhangaLE – (such ArAvamudhAzhvAr’s) beautiful divine feet (only)
enRum iNangik kidappana – is always felt in
nenjaththu – (thirumangai AzhwAr’s) heart
idam koNda – (heart that is) wide and deep.

Simple meaning

In this section, we see kambar’s poem on thirumangai Azhwar, which is recited at the end of thiruvezhukURRirukkai.

Similar to thirumangai Azhwar who described thirukkudanthai in thiruvezhukURRirukkai, kambar describes thirukkudanthai, and AravamudhAzhwAr, and thiruvananthAzhvAn, and that emperumAn‘s thiruvadi (divine feet) is what is always present in thirumangai AzhwAr‘s wide and deep heart.

avathArikai (Introduction): This song that is said to be authored by the poet kambar is recited at the end of thiruvezhukURRirukkai. In this, kamba nAttAzhvAr describes the greatness of thirumangai AzhwAr.


ponni – thAmarai koNda thadam sUzhum : Should read the meaning as: Surrounded by the river cauvery, and by ponds having lotus flowers, thaN pUnkudanthai – is thirukkudanthai which is full of pleasant and cool flowers; in that place, emperumAn is having sayanam.

Describes the bed in which He is lying down by saying: vidam koNda … pAmbaNai .

vidam koNda veNpal – Having venomous white teeth to bite the asuras and rAskshasas

karum thuththi – having black dots in the hood

sem kaN – As he is always alert to protect emperumAn, he is having reddish eyes due to fear/doubt.

thazhal umizh vAi – As said in “Angu AravAram adhu kEttu azhal umizhum pUnkAr aravaNai” [nAnmugan thiruvandhAdhi 10], due to fear/doubt (about enemies trying to harm emperumAn), he is having mouth that spit fire.

padam koNda pambaNaip paLLi koNdAn – As thirumangai AzhwAr himself sang in thiruvezhukURRirukkai “Adu aravu amaLiyil aRi thuyil amarndha parama”, starting from “veN pal” till here, kambar immerses in the beauty of ArAvamudhAzhvAr’s bed that is thiruvananthAzhwAn’s whiteness of teeth, blackness of the dots (in the hood), redness of the eyes, and the color of flames from the mouth, whiteness of the hood, bluish hue of the body – that is kambar is enjoying the beauty of mixture of colors of thiruvananthAzhvAn.

thiruppAdhangaLE – only the two beautiful divine feet,

idam koNda nenjaththu iNangik kidappana – As thirumangai AzhwAr himself graced the words “veLLaththAn vEnkataththAnElum kalikanRi uLLaththinuLLE uLan kaNdAi” [periya thirumozhi 11-5-10], as emperumAn loves the big and deep heart of thirumangai Azhwar, His two beautiful divine feet always reside in one part of his heart.

As said in ubhaya vEdhanthas (samskrthm and thamizh): “vishvasya Ayathanam mahath” [nArAyaNa suktham] (it is the heart that is a big temple of sarvEshwaran), and “nenjamE neeL nagarAga irundha en thanjanE!” [thiruvAimozhi 3-8-2], the srIvaishNavas’ hearts are talked as grand temples and wide places for Him to reside.


In srIvachana bhUshaNam, piLLai lokAchAriar says (with rough translation):

ankuththai vAsam sAdhanam, inkuththai vAsam sAdhyam – His stay in temples is the means; His stay in srIvaishNavas’ hearts is the goal.

… idhu sidhdhiththAl avaRRil Adharam mattamAi irukkum” – IF emperumAn gets a place here (heart), then he would try to neglect that place (temple).

iLam kOyil kai vidEl enRu ivan prArththikka vENdumpadiyAy irukkum” – the devotee would have to plead to emperumAn not to neglect so.

prApya prIthi vishayathvaththAlum, kruthagyathaiyAlum, pinbu avai abhimathangaLai irukkum” – Due to emperumAn’s love towards the srIvaishNavar, and due to emperumAn being grateful to the temple for getting Him these hearts, he would then continue to reside in the temples.

idam_koNda_nenjangaL_thiruvAli_thirunagai_uthsavam_2013 (Small)Hearts where emperumAn resides (photo from thiruvAli thirungari AzhwAr uthsavam 2013)


Conclusion of kambar’s sARRu pAsuram related to thiruvezhukURRirukkai.

Conclusion of translation of thiruvezhukURRirukkai

AzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam
puththUr ‘sudharsanam’ krishNamAcharya swamy thiruvadigaLE charaNam

– – – – – –

Translation by raghuram srInivAsa dAsan

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thiruvezhukURRirukkai – 12

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

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pAsuram where thirumangai AzhwAr performs sharaNAgathi to thirukkudanthai ArAvamudhan.

kunRA madhumalarch chOlai vaNkodip padappai
varupunal ponni mAmaNi alaikkum
sennel oN kazhanith thigazhvanam uduththa
kaRpOr purisai kanaka mALigai
nimirkodi visumbil iLampiRai thuvakkum
selvam malgu then thiruk kudanthai
anthaNar manthira mozhiyudan vaNanga
Adaravu amaLiyil aRithuyil amarndha parama
nin adi iNai paNivan
varum idar agala mARRO vinaiyE.

Word by word meaning

kunRA madhu – having unlimited honey
malar chOlai – (from the) groves full of flowers,
vaN kodi padappai – and with gardens having beautiful creepers,
ponni – with cAuvEry river
varu punal – always having proliferating water,
mA maNi – and the best gems
alaikkum – great in number thrown by its waves,
sennel oN kazhani – having fields that are beautified by rice of yellowish hue,
thigazh vanam uduththa – surrounded in all the four sides by wilderness / grove / forest,
kaRpOr purisai – town inhabited by the learned,
kanakam mALigai nimir kodi – flags fluttering upward from the golden palaces/mansions
visumbil – in the sky
thuvakkum – touching/caressing
iLa piRai – the young moon,
selvam malgu – (it is the) wealthy and
then thiru kudanthai – beautiful thiruk kudanthai,
Adu aravu amaLiyil – (where you are leaning) in the bed of Adhi sEshan with its open hood
aRi thuyil amarndha – and involved in doing yOga nidhrai (meditating sleep),
anthaNar – (that is suitable for) brAhmaNas
manthiram mozhiyudan vaNanga – to recite vEdha sukthas;
parama – hey paramEshwara!
nin adi iNai paNivan – am surrendering to your two divine feet
varum idar agala – for the removal of hurdles that may come in the way (of reaching You);
mARRu vinai – please remove those hurdles by your mercy.

thirukkudandhai_aravamudhAzhvArthirukkudanthai ArAvamudhAzhvAr

Simple meaning

In this concluding pAsuram, thirumangai AzhwAr surrenders to the lotus feet of thirukkudanthai emperumAn. He describes the wealth and nature of the place, how river cauvEry with its rich water base brings in gems and other valuables, how the learned ones living there – like thirumazhisai AzhwAr whose fame spread in all the eight directions – worship the emperumAn with their vEdhanthA sUkthis, and so on.

Like nammAzhwAr, here thirumangai AzhwAr also surrenders to ArAvamudhan’s divine feet, and pleads Him to get him rid of the samsAram.


Now, “kidandhavARu ezhundhirundhu pEsu” (~ please get up and converse) [thirchchandha viruththam 61], (sung by thirumazhisai AzhwAr), that is, if devotees request/command, He would do as requested/commanded, so thirumangai AzhwAr considers the sowlabhyam (neermai / easiness of attainment) of, and where beauty resides, that is AravamudhAzhwAr, and surrenders to Him similar to nammAzhwAr surrendering to Him.


kunRA madhu malarch chOlai – Having groves with ever increasing sumptuous honey, and the flowers that keep adding such honey; if they were fed with manure/fertilizer and water, then those flowers of honey might not grow – since these groves are growing by the flood of nectar that is the divine sight of aravamudhAzhvAr, they grow as during ever existing spring season.

vaNkodip padappai – Having beautiful aquatic lands (or gardens) of posts of creepers (or the creepers), and having straws (padappai) and such various creepers, such gardens; or it is talking about aquatic lands having beetel leave plants. ‘vaN’ refers to richness of it and the beauty that shows because of it.

varupunal ponni mAmaNi alaikkum – Description of the river Cauvery. Having overflowing richness of water, that brings along and accumulates precious gems; (and the river as described in various texts): “chanjchachchAmara chandra chandhana maHa mANikya mukthOthkarAn kAvErI laharIkarair vidhadhathI” [rangaraja sthavam 1-21] ( kAvEri that comes carrying attractive chAmaram (white hair from the yak tail – used in Fan/whisk), green camphor, sandal, best gems, pearls); “ALariyAl alaippuNda yAnai maruppum agilum aNimuththum veNsAmaraiyOdu ponni malaippaNdam maNdath thiraiyundhu” [periya thirumozhi 3-8-3]; chandhinOdu maNiyum kozhikkum punal kAviri” [periya thirumozhi 5-4-1], “vEyin muththum maNiyum koNarndhu Ar punal kAviri” [periya thirumozhi 5-4-9], “thisai vil vIsum sezhu mAmaNigaL sErum thirukkudanthai” [thiruvAimozhi 5-8-9]”  so made are the pAsurams on kAvEri, isn’t it?

sennel oN kazhaNi – due to kAviri the rice fields are growing in abundance and they prosper, and so they look beautiful; the place is having such beautiful fields;

thigazh vanam uduththa – due to the ever flowing water, abundant forests are surrounding the place;

kaRpOr purisai – In the place where it was said “thisai vil veesum sezhumAmaNigaL” [thiruvAimozhi 5-8-9], that talked about great personalities who lived in the city (thirukkudanthai), like thirumazhisai AzhwAr and others whose fame spread in all eight directions, “purisai” stands for puri – city/place. Or, when read as “puri sei” it implies the city that was made; Or, “purisai” as the protective wall”, like “kaRpu Or purisai” where the divine walls have nice designs made in them.

kanaka mALigai – in the palaces/mansions made of gold,

nimir kodi visumbil iLam piRai thuvakkum – the flags that are mast in such palaces, are long and tall and such that they, up in the sky, caress the young moon with their hoods – shows the greatness of the palaces; thuvakkum – can consider as touching it by surrounding the moon, or as stopping it.

selvam malgu then thirukkudanthai – In thiruk kudanthai that is of the best wealth and sweetness. ‘selvam malgu’ to show the greatness of wealth, ‘then’ to show its sweetness.

andhaNar manthira mozhiyudan vaNanga – brAhmaNas who consider only You as their desire, who are well versed in the vEdhas, go unto you and recite the vEdhAntha sUkthis which they safeguard from being heard by those not qualified/eligible, as said in “manthram yathnEna gOpayEth” [try hard and hide/safeguard the manthras].

Adu aravu amaLiyil aRi thuyil amarndha parama – expanded due to the contact of emperumAn’s divine body, He lies down on that thiruvananthAzhwAn (AdhisEshan) as the bed, and thinks deep about helping the world; and due to that You appear apt to be said as “You are The sarvEshwaran”!

Adu aravu – snake that dances with its hood open. Also can say that as thiruvananthAzhwAn inhales and exhales, he is like a sleeping cradle as he shrinks and expands his body.

nin adiyiNai paNivan – am surrendering in your divine feet. Even if You shun me, those divine feet would accept me, and so am with determination have taken your divine feet as the means. {pirAttiyum avanum vidiul thiruvadigaL vidAdhu, thiN kazhalAi irukkum – mumukshuppadi}

varum idar agala – For the enemies that appear in this world which prevent me from enjoying your divine feet and also from enjoying your nature, appearance, and character (svarUpa rUpa guNam), which is ..

mARRO vinaiyE – the connection with the samsAram, You please rid me of that biggest sin/trouble.

adiyiNai paNivan … maRRO vinai – adiyEn surrendered to you as the means as per my (AthmA’s) nature; You please rid me of the sadness because of connection with the samsAram, as per Your nature. Like nammAzhwAr who said “thariyEn ini un charaNam thandhu en sanmam kaLaiyAyE” [thiruvAimozhi 5-8-7], thirumangai AzhwAr thus surrenders to Him with divine thiruvadi as the means for getting rid of unwanted and for achieving the wanted (anishta nivruththi, ishta prApthi).

thirumangai-azhwarNote: This section concludes the vyAkyAnam for thiruvezhukURRirukkai. One more thing.. there is a next section, which is about what poet kambar has written as a pAsuram about thirumangai AzhwAr; traditionally it is also included when reciting thiruvezhukURRirukkai.

– – – – – –

Translation by raghuram srInivAsa dAsan

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thiruvezhukURRirukkai – 11

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

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1-2-3-4-5-6-7-] 6-5 – 4-3-2-1  (ends)

aRu vagaich chamayamum aRivaru nilaiyinai
aimpAl Odhiyai Agaththu iruththinai

aRamudhal nAngavaiyAy mUrththi mUnRAi
iruvagaip payanAi onRAi virindhu ninRanai

Word by word meaning

aRu vagai chamayamum – Six type of other philosophies
aRivu aru – cannot know/understand
nilaiyinai – You; such is your nature;
aimpAl Odhiyai – pirAtti whose hair is identification of five ways of hair;
Agaththu iruththinai – have placed her in your divine chest.
aRam mudhal nAngu avai Ay – You are the one who grants the four goals – aRam (dharma), poruL (things/wealth), inbam (pleasure), vIdu (srIvaikuNtam)
mUrthy mUnRu Ay – as antharyAmi for the three mUrthys
iru vagai payan Ay – You are the one who creates happiness and sadness (based on karmAs)
onRu Ai virindhu ninRanai – just the self (in the beginning), and then expanded as the whole world.

Simple translation

These phrases talk about the aishwaryam (parathvam) of emperumAn.

It is impossible for those denying the emperumAn, that is those who believe in other six philosophies to reach/know emperumAn.

You have placed srIdhEvi pirAtti in your divine chest, where she stays at all times, to do purushakAram (recommendation).

You are the grantor of the four goals of beings; you are the antharyAmi of the three mUrthys; You are the one who controls the happiness and sadness of beings according to their karmas; You who was the only One existing during praLayam (annihilation), expanded into many, and gave names and shapes to things, and You are responsible for their being as the antharyAmi.

So it is not possible for me to lose you because of any lack of greatness/aishwaryam on Your part, says thirumangai AzhwAr.


aRuvagaich chamayamum aRivaru nilaiyinai – It is not possible to know You by those who do not accept you, that is, chArvAkar, bouththar, samaNar, naiyAyika’vaishEshikar (thArkkikar), sAnkyar, pAshupadhar;   by this, Azhwar implies the meaning, “When you are beyond reach for those who do not accept you, you are beyond reach even for me who accepts you!”

aimpAl Odhiyai Agaththu iruththinai – You hold periya pirAtti in your divine chest; periya pirAtti having the five identifications of a good hair – being curled, shining, fragrant, dense, and soft.

Agaththu iruththinai – thiruvadi (hanuman) was corrected by pirAtti, “pApAnAm vA shuBhAnAm vA vaDhArhANAm plavangama | kAryam karuNamAryENa  na kashchith nAparADhyathi ||“ [rAmAyaNam yudhdha kANdam 116-44] (hey vAnara! whether one has done sins or good deeds, even if they are to be killed, even in their matters a just person should show kindness. There is no one (in this world) who has not done any mistakes!); such pirAtti is kept in Your divine chest such that she is always available for purushakAram (recommendation);

pApAnAm_vaWhen saying “mangaiyar iruvarum varuda”   in a previous phrase, it referred to both srIdhEvi and bhUdhevi as doing purushakAram, but here it mentions the importance of srIdhEvi who is always present in the divine chest of emperumAn; so this is not insignificant. Or, it can be taken as this referring to srIdhEvi here to imply that emperumAn gets His aishwarya, (parathva), soulabhyam, beauty etc., due to pirAtti only. This idea is used in the upcoming phrases.

To begin with it talks about His aishwaryam.

aRam mudhal nAngavaiyAy – You are the four goals (purushArtham) – that are, aRam (dharma/charity), poruL (things/wealth), inbam (pleasure/happiness) and vIdu (srI vaikuNtam); “chathurNAm purushArththAnAm dhAthA dhEva: chathurBhuja:” [nArAyaNan who has got four arms, is the one who grants the four purushArthas].

“dhEvEndhras thriBhuvanam arththamEkapinga:
sarvardhDhim thriBhuvanagAm cha kArththavIrya: |
vaidhEha: paramapadham prasAdhya vishNum
samprAptha: sakala pala pradhO hi vishNu: ||”   [vishNu dharmam 43-47]

[ By worshiping vishNu, dhevEndhra got three worlds, kubEran the wealth, kArththa vIryan the fame that spread to the three worlds, and janaka mahArAjan the paramapadham; such is vishNu bhagavAn who grants what one wishes.] – so since he is the one who can give the four goals, He himself is those goals, so says AzhwAr.

mUrthy mUnRAi – Three mUrthys, that are: brahmA, rudhra, and indhra; emperumAn is the antharyAmi in them; Or, if considering the three – brahmA, vishNu, rudhra, then it talks about how emperumAn stands between the two and does the protection himself, and does the creation and destruction as antharyAmi in brahmA and rudhra.

srushti sthithi anthakaraNIm brahma vishNu shivAthmikAm |
sa samjyAm yAthi BhagavAn Eka Eva janArthdhana: ||” [vishNu purANam 1-2-66]

[creation, protection, and destruction are the three activities for which janArthdhanan takes the three names (and forms) of brahmA, vishNu, and shiva], so said srI parasara rishi.

iruvagaip payanAi – happiness, sadness are the two types of states due to karmas – he is the one who controls them.

onRAi virindhu ninRanai – during praLayam (annihilation), all the things would be without any name or form and stick together with emperumAn, so he is said as ‘sadhEva” [chAndhokya upanishad 6-2-1], that is, He is the only one existing; then during creation, he decides “bahu syAm” [chAndhokya Upanishad 6-2-3] (I shall become many/multiply), and expands to many things that get name and form.

Or, instead of creation, and praLaya (annihilation) times, it can also mean that during all times, all the things are parts of Him, so we can say “sentient and non-sentient things are parts of the body of emperumAn; such emperumAn is the one truth” – he is such.

And it can be considered as follows. Even though He is having these things as his body, He is not affected by the blemishes of those things.

Starting from ‘aRamudhal” till current phrase, His aishwaryam (parathvam) has been mentioned. From this, AzhwAr has implied, “It is not possible for me to lose (You) because of any lack of aishwaryam on Your part”

Note: With this the phrases that follow a numbering pattern ends. In the next pAsuram of this prabandham, thirumangai AzhwAr surrenders to thirukkudandhai emperumAn.

– – – –

Translation by raghuram srInivAsa dAsan

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thiruvezhukURRirukkai – 10

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

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1-2-3 ] 4 – 5 – 6-7

neRi muRai nAl vagai varuNamum Ayinai

methagum aimperum pUthamum nIyE

aRupadham muralum kUndhal kAraNam
Ezhvidai adangach cheRRanai

7bullskaNNan fighting the seven bulls to get nappinnai pirAtti

Word by word meaning

nAl vagai varuNamum Ayinai – You control all four varNas (category of births)
neRi muRai – who conduct themselves according to sAsthra

mE thagum ai perum pUthamum nIyE – You are the antharyAmi of all the five elements (bhUthams) into which AthmAs can enter into and get set into them.

aRupadham muralum kUndhal kAraNam – For nappinnai pirAtti to whose hair the bees (six legs) come buzzing (for enjoying the honey),
Ezh vidai – the seven bulls
adanga cheRRanai – (which you) crushed them together

Simple meaning

After talking in the previous phrase about yOga nidhrA (aRi thuyil – meditation) for protecting, it now talks about how He protects us, lets us be.

He created the four varNas and required them to follow the ways set for them, for worshiping Him.  He does not like to be worshiped in other ways by the respective people of the varNas. The varNas can be said as He himself.

He let the AthmAs set into the body that is made of the five elements, and lets us think that we are human, dhEva, etc.  He is the antharyAmi in these elements. Thus He protects us as He lets us be, and helps worship Him.

The above is common to every being, and thirumangai Azhwar mentions a special and specific case next – as how He crushed the bulls that prevented Him from getting nappinnai pirAtti who is beautiful, that bees would buzz around her hair that is having honey, flowers;

Azhwar wishes that emperumAn would remove the hindrances that prevent Him from getting Azhwar too.


After talking in the previous phrase about yOga nidhrA (aRi thuyil) for protecting, it now talks about how He protects us.

neRi muRai nAl vagai varuNamum Ayinai – You are the four varNas (brAhmaNa, kshathriya, vaishya, and shUdhra) who conduct themselves within the respective limits set by the sAsthras. Says that these four varNas are under your control. Since you gave these four varNas to the AthmAs, and since you are the target of the conduct/worship of these varNas according to their ways, it can be said that ‘You are the four varNas’, is the opinion.

aham hi sarva yagyAnAm bhOkthA cha praBhurEva cha’ [gIthA – 9-24] (I am the one who enjoys all the yagyas (that are performed for me); I am the benefactor who gives benefits for them), and

varNAshrama AchArvathA purushENa para: pumAn | vishNur ArADhayathE panthA nAnyas thaththOshakAraka: ||” [vishNu purANam 3-8-9] (vishNu is worshiped only by those men who live according to the dharma of their varNAshramam; He does not get happiness when done in other ways), and

“chAthur varNyam mayA srushtam” [gItha 4-13] (all the four varNas are created by me)

– these are the meanings of what sAsthras have provided, isn’t it?


mEthagum aimperum pUthamum nIyE – The elements of the body into which AthmAs enter and get set – earth, water, fire, air, space – all these grand elements are You only. That is, they are controlled by You.

mEthagu – enter and settled well into; that is, as said in ‘yAdhAnum Or Akkaiyil pukku angu AppuNdum” [thiruviruththam 95] – the AthmAs enter the bodies of dhEvas, humans, etc., and they get set into them to the extent of making them think “dhEvOham manushyOham” (I am a dhEva, I am a human), and they become eligible to follow the karmAs according to those bodies they entered into.

Saying “nAlvagai varuNamum Ayinai; aim perum pUthamum nIyE” , Azhwar shows the meaning, “for my body and its ways, the existence, being, and activities (saththA, sthithi, pravruththi) are under your control, so is there anyone to protect me other than You?”


In yOga nidhrA, emperumAn thought of the protection of beings, and the previous phrase talked about the common aspects of creation, existence, etc. Now it talks about a special case of Him protecting nappinnai pirAtti.

aRupadha muralum kUndhal – bees, which have six legs, are buzzing around and settling into the hair of nappinnai pirAtti, for the sumptuous honey ; for the reason of getting such a nappinnai..

Ezh vidai adangach cheRRanai – without missing any of the sever bulls you crushed their necks and killed; the bulls which were preventing you from hugging such a pirAtti;

By this, “Like how you removed the hindrances for getting nappinnai pirAtti, please grace me and remove the hindrances that prevent You from getting me” is the idea that thirumangai AzhwAr shows in this phrase.

– – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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thiruvezhukURRirukkai – 9

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

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1-2-3-4-5-6-7-6-5-4-3 ] 2-1 – 1-2-3

nin Iradi onRiya manaththAl
oru madhi mugaththu mangaiyar iruvarum malar(a/e)na
am kaiyin muppozhudhum varuda
aRi thuyil amarndhanai


Word by word meaning

oru madhi mugaththu mangaiyar iruvarum – the two pirAttis, srIdhEvi and bHUdhEvi (thirumadanthai, maNmadanthai) with unparalleled divine face like the moon,
onRiya manaththAl – (with their) mind immersed in
nin Ir adi – your two divine feet
muppozhudhum – (they) always
varuda – press/caress (your divine feet)
malar ena am kaiyin – using their beautiful hands that can be said as flowers
aRi thuyil amarndhanai – while you are immersed in meditating sleep (yOga nidhrA).

Simple meaning
thirumangai Azhwar next says that it would be possible for him to enjoy the beauty of emperumAn because of the purushakAram (recommendation) of pirAttis (divine consorts) who because of their beauty are able to make emperumAn listen to their words.
The phrase describes the beauty of the hands of srIdhEvi and bhUdhEvi who at all times carefully caress the lotus feet of emperumAn; emperumAn being in the state of deep thinking, for figuring out how to help the worlds, especially His adiyArs (devotees);
Azhwar concludes that it would not be possible for emperumAn to not help him enjoy emperumAn when there are pirAttis who would make sure of that, with their beauty, age, and service to emperumAn.


nin Iradi . . .thirumangai AzhwAr shows that for getting the benefit of enjoying his beauty, there is also support of able mediation (purushakAra balam).

nin Iradi onRiya manaththAl – with their mind focused on dhEvarIr’s divine feet; by this it shows their ananya bhOgyathvam (not enjoying anything other than emperumAn);

oru madhi mugaththu – unlike the moon seen in this world, their faces are like a complete moon without any blemish, and their faces are pleasant and show how they are drinking the beauty that is emperumAn.

mangaiyar iruvarum – Like said by “thulyasheelavayO vruththAm” [rAmAyaNam – sundhara kANdam 16-5] [she possesses equivalent character, age, and actions (as emperumAn)], and by “yuvathishcha kumAriNI” [she is near the end of young girlhood and near the beginning of womanhood ], they with their suitable age can make emperumAn their bhaktha and a mad lover (like said in “pAr vaNNa mada mangai paththar piththar pani malar mEl pAvaikku” [thirunedunthANdakam 18] ) – such are the two pirAttis – srIdhEvi and bhUdhEvi (thirumadanthai and maNmadanthai).

malar ana am kaiyin – with beautiful hands, as if they touch with flowers; phrase is recited differently too as ‘malar ena am kaiyin’ ; if we try to compare with flowers, their hands are even softer and more beautiful than the flowers; since their hands are soft, colorful and fragrant, it is not possible to provide a comparison for them, is the concept here. //  Like said by: “chandhra kAnthAnanam rAmam athIva priyadharshanam” [rAmAyaNam ayOdhyA kANdam 3-29] [sweet like the moon, appearing sweeter than the moon, that is rAman]

muppozhudhum varuda – During all the three times – future, current, and past (edhir, nigazh, kazhivu), they caress emperumAn’s divine feet with so much hesitation (to avoid disturbing the delicate and beautiful lotus feet) as said in “vadivu iNai illA malar magaL maRRai nila magaL pidikkum mel adi” [thiruvAimozhi 9-2-10].

aRi thuyil amarndhanai – As You keep thinking while lying down, “how to save the whole world, especially how to save his devotees?”,  you are in such a state that you would not get up even if arrows are thrown at You!

nin Iradi … mangaiyar iruvarum … adi varuda” – by this it implies thirumangai AzhwAr saying, “It is not possible for adiyEn to not get the benefit (You) due to any lack of mediators/recommendation (purushakAram) (since both pirAttis are there).”

aRi thuyil amarndhanai” – “It is not possible for adiyEn to not get the benefit (You) because of any lack in Your part of thinking of saving your devotee (since you are always thinking about saving everyone)”.

– – – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai – 8

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

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1-2-3-4-5-6-7 ] – 6 – 5-4-3 [2-1

kURiya aRu suvaip payanum Ayinai

sudar vidum aimpadai ankaiyuL amarndhanai
sundhara nAL thOL munnIr vaNNa

Word by word meaning

kURiya aRu suvaip payanum Ayinai – six types of tastes (mentioned in the sAsthras) is You who is all such tastes for me.
am kaiyuL – In your beautiful divine hands
amarndhanai – you hold
sudar vidum ai padai – the five weapons that are bright;
sundhara nAl thOL – having four beautiful shoulders
munnIr vaNNa – Oh emperumAn, having the beauty like an ocean.


Simple translation

thirumangai AzhwAr considers emperumAn as all the tastes specified in the shasthrAs;

Azhwar enjoys the beauty of emperumAn’s four shoulders, which define the word beauty, and which give beauty to the ornaments worn; Azhwar asks emperumAn to let him fully enjoy such beauty.



kURiya aRu suvaipp payanum Ayinai – sAsthras talk about six tastes that the people in this world use – salty, sour, saline/astringent, sweet, hot, and bitter (uppu, puLippu, thuvarppu, inippu, kArppu, kaippu (kasappu); You are these tastes for us. nammAzhwAr too sang “aRu suvai adisil enkO” [thiruvAimozhi 3-4-5]. You become the six tastes for the people and benefit them, you please be the six tastes – shad’rasAnnam (aRusuvai adisil – food with all six tastes) and give Yourself to us. This is the meaning thirumangai Azhwar shows in this phrase.


For him, it is the five divine weapons that emperumAn holds, and the beautiful hands that holds them, are the food of six tastes – is what thirumangai AzhwAr shows in the next phrase.

sudar vidum aimpadai ankaiyuL amarndhanai – having wonderful appearance of shankam (conch), chakram (sudarsana wheel), gadhai (mace), sArngam (bow), nAndhakam (sword); even if they are not present, your hands are so beautiful, which require removing the casting of others’ (evil) eyes; with such beautiful hands you provided your grace to us by holding those weapons, like they are ornaments for such beautiful hands.

sundhara nAl thOL munnIr vaNNa – Shoulders that define the word beauty; that word beauty split in to four parts, that are your four shoulders; Like it is said “sarva bhUshaNa bhUshArhA: bhAhava:” [ramAyanam – kishkintha kAndam? 3-15], [shoulders fit for decorating all the ornaments], without having to use any ornaments to add beauty, the shoulders themselves are so beautiful; they create beauty; in reality they give beauty to the ornaments; One having such shoulders; river water, spring (URRu) water, and rain water – all the three get mixed (munnIr) in to oceans, and when people look at the ocean it their fatigue would be removed and feel fresh; in the same way you remove our fatigue by your beautiful form; AzhwAr implies that He should make him fully enjoy this beauty.

– – – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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