Tag Archives: thirumangai

thiruvezhukURRirukkai – 7

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

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1-2] 3-4-5-6 – 7

mukkaN nAl thOL aivAi aravOdu
ARupodhi sadaiyOn
aRivarunthanmaip perumaiyuL ninRanai

Ezhulagu eyiRRinil koNdanai


Word by word meaning

mukkaN – (rudhran who is) having three eyes
nAl thOL – four shoulders
aivAi aravOdu – having the snake which has got five mouths
ARu podhi sadaiyOn – and having river gangA in the plaits of his hair
aRivu aru – cannot know you
thanmai – you are of that nature
perumaiyuL ninRanai – you are having such a greatness

eyiRRinil koNdanai – (by srI varaham) lifted into your trunk (dhantham)
Ezhulagu – all the worlds
Simple translation

There are two phrases covered in this article.

In the first part, Azhwar says that when it is not possible even for rudhran who possesses excess knowledge and strength, it is impossible for regular ones like adiyen to know/reach you using such knowledge and strength; so it is You who has to help us by your causeless mercy.

It describes rudhran having additional eyes (knowledge), and four shoulders, with a snake having five eyes, and having gangA in his matted hair (additional strength).


In the 2nd part, it describes how emperumAn as srI varaham (wild boar/pig) lifted the world and saved it from the praLayam (annihilation) when others like rudhran also were affected (let alone help us) by the praLayam.



Now, in the previous phrase thirumangai AzhwAr said that upAsakars are able to understand emperumAn, but it is only to the extent that they see based on what they meditate on, and not that they can fully comprehend His guNams/characteristics.

To show this, AzhwAr points out that perumAn is such, that even rudhran who is greater in knowledge and strength cannot identify emperumAn’s guNams fully well.

mukkaN …. – the phrase says that rudhran who has got additional eyes (eyes holding the inner meaning to imply knowledge/gyAnam), and who is mentioned as “IshvarAth gyAnamanvichchEth” [should wish to get knowledge from sivan], is proud of such knowledge; and with that if he tries to fully determine about emperumAn, even such a rudhran cannot achieve that – such is the nature of emperumAn.

mukkAN – one having three eyes; having more eyes implies having more knowledge.

nAl thOL – seeing sarvEshvaran having four shoulders, he (rudhran) is also having four shoulders; also implies having more strength (shakthi); As said by “onRiraNdu kaNNinAnum unnai Eththa vallanE” [thiruchchandha viruththam 7], thus holding excess knowledge and strength he still cannot understand emperumAn, so there is no chance for others to know emperumAn is what Azhwar is letting us know.

ai vAi aravOdu Aru podhi sadaiyOn – he is holding the snake that has got five mouths, and holding gangA in one part in his hair plaits; this also shows his excess of strength. By saying “aravOdu ARu podhi” it is saying that both are in his hair; or, by ‘aravOdu’ it implies that the snake is in his body;

aRivarum thanmaip perumaiyuL ninRanai – Even with all these knowledge and strength, You are unreachable – such is your grand nature; by this, “If this is the situation for rudhran who has got such great knowledge and strength, it goes without saying that for those with negligible knowledge and strength, like adiyEn (this humble servant), it is impossible to use such things to know/reach You; (so) It is You who has to help us with your causeless mercy” – this is what thirumangai AzhwAr shows with this phrase.


Ezhulagu eyiRRinil koNdanai – when there was danger to this world due to praLayam, such rudhra, etc., did not help, but only You helped.

When the praLayam caught everyone including rudhran who possess knowledge and strength, and us the opposite (who lacks knowledge and strength); You took the form of mahA varAham that does not hesitate about water or mud, when all the worlds were stuck to the walls of the spheres of the universe; and You entered into and pried out and kept the world shining in the tip of your white tusks – like a bee in a lotus; like a blue diamond fixed in a silver ornament;   by this, AzhwAr is letting emperumAn know that “like you saved the earth that got into the praLayam, please have mercy save me from the praLayam that is this samsAram”. By “Ezhulagu” it is implied the seven worlds above and the seven below, that is, all the worlds.

– – – –

Translation by raghuram srInivAsa dAsan

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thiruvezhukURRirukkai – 6

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

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1-2-3-4-5-6] 5-4-3-2-1 – 1-2

aimpulan agaththinuL seRuththu
nAnugudan adakki mukkuNaththu iraNdavai agaRRi
onRinil onRi ninRu
Angu iru piRappu aRuppOr aRiyum thanmaiyai

Word by word meanings

aimpulan agaththinuL seRuththu – (without letting roam around onto other bad influences outside) they control the five senses to stay inside
nAngu udan adakki – eating, sleeping, fearing, enjoying other pleasures – are the four things they nullify
mukkuNaththu – out of the three characteristics, sathvam, rajas, and thamas
agaRRi – they avoid
iraNdu avai – rajas and thamas
onRi ninRu – and stay involved
onRinil – only in sathva guNam;
Angu – by such a bhakthi yOgam
iru piRappu aRuppOr – upAsakars (worshipers/followers who use their own efforts) avoid two types of births,
aRiyum thanmaiyai – You are of such a nature that they can reach You (by their own efforts as the means).

Simple translation

In the previous phrase thirumangai AzhwAr started talking about those who try by their own efforts to reach emperumAn. It talked about karma yOgam (including gyAna yOgam). In this phrase he talks about those who do very difficult and almost impossible bhakthi yOgam which some use as the means for attaining mOksham and reaching emperumAn.

Those who perform bhakthi yOgam have to control their outer five senses (body, mouth, eye, nose, and ears) from roaming around to enjoy the five benefits (sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha)); they have to control their mind; they have to stay focused on having sathva guNam (tranquillity), and avoid two other guNams (rajas, thamas) which can pull us down;

After doing such highly difficult tasks on their own, they avoid the two types of births – good and bad births (samsAram), and may attain emperumAn.

AzhwAr says that putting in these efforts which they consider as the means for attaining You, is against the nature of AthmA which is supposed to depend on emperumAn for everything; even then a few such beings are able to reach You, whereas adiyEn who considers You as the means for reaching You is still not able to attain You!.



Now, thirumangai AzhwAr talks about bhakthi yOgam which has got karma yOgam as its part (angam), which is even more difficult (than karma yOgam), and which is followed by upAsakars (those who resort to meditation/recitation/worshiping) who are scared looking at this samsAram and wish to attain mOksham.

aimpulan agaththinuL seRuththu – body, mouth, eye, nose, and ears are the five outer senses that they control from roaming around the outside influences of sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha).

nAngu udan adakki – mind which is an inner sense is usually present in four states – 1) when involved in thinking (mananam) it is ‘manam’; 2) when it gains knowledge/understands – it is ‘budhDhi’; 3) when reflecting, it is ‘chiththam’; and 4) when thinking of self it is ‘ahankAram’. This phrase points out that they have to control all these four states at the same time, which is hard and rare to do.

nAngudanadakki – can also understand this as that they have to control the four common activities of all beings – eating, sleeping, fearing, and sexual intercourse.

Or, 1) the wealth of being able to distinguish between nithyam (which is there forever), anithyam (which is destroyed/changed), 2) control of inner and outer senses; 3) being not interested in benefits in this world or in other worlds, and 4) interested in attaining mOksham – are the four means of mOksham that they possess within them.

mukkuNaththu iraNdavai agaRRi – out of the three primordial – sathvam, rajas, and thamas – they avoid with great effort and difficulty the rajas and thamas which pull us down,

onRinil onRi ninRu – stay focussed on the one remaining, that is, sathva guNam.

Angu – by the bhakthi yOgam that is reached through karma yOgam

iru piRappu aRuppOr –  upAsakars break the chain of the type type of births – good and bad – which are due to good and bad karmAs (puNayam and pApam);

aRiyum thanmaiyai – and You are of the nature whose guNams are being known by such upAsakars based on their upAsanai.


By ‘birth’, it refers to this samsAram.

We can combine to the phrase of ‘Angu iru piRappu aRuppOr’ to mean ‘they get rid of births by bhakthi yOgam’. Or, ‘Angu aRiyum’ to understand it as ‘upAsakars who know You by doing bhakthi yOgam’.

So, starting from the previous phrase ‘muththI’, till the current phrase, following is explained:

Their following of the very hard to do karma (including gyAnam), bhakthi yOgams for getting rid of this samsAram and enjoy emperumAn – is the same as how gajEndhrAzhwAn tried to win the crocodile by his own efforts and put flowers in emperumAn’s thiruvadi (lotus feet to enjoy emperumAn). Mostly, they would miss out, is what would happen (பெரும்பாலும் இழந்தேபோமித்தினை). So, he emphasizes that we should survive (out of this samsAram) only by considering emperumAn only as the means, and he says “even when a few of them who followed other means that are very hard to do, which are against the nature of AthmA (that is supposed to depend on emperumAn only for everything), which in reality are Not the means, have been able to attain You with their impossible efforts, here I am who depends on You who is the true means for attaining mOksham and reaching You – and I am not able to get You!”

Thus these are the thoughts thirumangai AzhwAr has provided us in the phrases from “muththI” till “aRiyum thanmaiyai”.

– – – – –

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 – 5

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

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muththI nAnmaRai aivagai vELvi
aRu thozhil andhaNar vaNangum thanmaiyai

Word by word meaning:

andhaNar vaNangum thanmaiyai – (you are of the nature who is) prayed by the brAhmaNas using
muththI – three types of agni (fire), and
nAl maRai – four types of vEdhas, and
aivagai vELvi – five types of yagyas (rituals), and
aRu thozhil – six types of karmas.

Simple translation

You are of the nature by which the brAhmaNas who follow the dharmas, perform the very difficult karma yOgam in order to attain you. It talks about the ways of the brAhmaNas – they perform hOmam and maintain three types of agni, know four type of vEdhas, do five types of yAgams, and perform six types of work. This goes to show the difficulty of doing karma yOgam which they perform for attaining him. It implies that emperumAn goes along and helps such brAhmaNas also and gives them what they needed.


thirumangai AzhwAr says ‘vALiyin attanai’ (used arrows to remove the enemy) for emperumAn helping His dear pirAtti; says ‘maduvuL thIrththanai’ for Him helping indhiran who is after other benefits;

In the next few phrases of the prabandham, AzhwAr talks about the greatness of emperuman, that is, He goes along and helps those who use Him and also other ways as means and gets them the benefits they wanted.

muththI … – As said by “yOgO yOgavidhAm nEthA” [vishNu sahasra nAmam 18,19], He is the one who is the means for everything, and those who follow other means to get Him to help with what they needed, He is amicable to achieve that for them; To begin with, AzhwAr  talks about the first of such other means that is karma yOga which is followed by those brAhmaNas who follow the righteous ways.

muththI – Like how it would be hard for her to take care if she gets three hungry babies in one delivery itself, brAhmaNas try to satisfy the three types of agni (which do not get satisfied how much ever firewood is given to it); the three types are gArhapathyam, AhavanIyam, dhakshiNAgni.

nAnmaRai – In order to do that karma yOga properly, they practice/recite all the four vEdhas, rig, yajur, sAmam, and atharvaNam.

aivagai vELvi – dhEva yagyam, pithru yagyam, bhUtha yagyam, manushya yagyam, and brahma yagyam [thaiththiriya Upanishad, Ara – 2-10] are the five types of yagyams that the brAhmaNas  perform every day.

aRu thozhil – brAhmaNas perform six types of work – yajanam (doing yAgam for self), yAjanam (performing yAgam for others), aDhyayanam (reciting vEdhas), aDhyApanam (teaching others to recite vEdhas), dhAnam (giving others what they need), prathigraham (obtaining from others what is needed). For other varNams only some of these are applicable. By this, it talks about the extreme difficulty of performing karmya yOgam. Since it talks about the brAhmaNas who are fully possessing the greatness of them, they are considered to be following the karma yOgam along with the gyAnam (knowledge) of doing such karmas.

andhaNar vaNangum thanmaiyai – by such karma yOgam, they want to reach You, and so they surrender to you and pray to you; you are of such nature.

– – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai – 4

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

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nAl thisai nadunga anjiRaip paRavai ERi
nAlvAi mummadhaththu irusevi
oruthani vEzhaththu arandhaiyai
orunAL irunIr maduvuL thIrththanai

Word by word meaning

oru nAL – once upon a time
nAl thisai nadunga – (got an anger such that) people in all four directions were scared
am siRai paRavai ERi – (and you) got onto the garudan who has got beautiful feathers
iru nIr maduvuL – (and went to the shore of) the pond having deep waters
thIrththanai – and removed
arandhaiyai – the suffering of
nAl vAi – the one having a hanging mouth
mummadham – which lets out madha (intoxicated) water out of three places
iru sevi – and which has got two ears,
oru thani vEzhaththu – that is the unparalleled elephant gajEndhran who was alone.

Simple translation

thirumangai AzhwAr says that it is not just those like indhran who are great in gyAnam and shakthi, you helped even an elephant; whereas you calmly created and destroyed the worlds, in this case you rushed losing your temper, to the astonishment of brahma and all other beings that are on all four sides of the universe;

AzhwAr describes the beauty of elephant the emperumAn rescued. This is to show how emperumAn considered the elephant so dear to him that he appreciates his beauty after rescuing him.

Like ANdAL sang in nAchiAr thirumozhi asking emperumAn to come rescue her, thirumangai AzhwAr is also implying that He should come rescue him from the samsAram and the five faculty/senses that have been dangerous to him from time immemorial.


Now to the question of whether He would help only those like indhran who possess gyAnam and shakthi, AzhwAr points out that if there is faith in Him, and if there is little bit of danger, then too He has come rushing (arai kulaiya, thalai kulaiya – a saying in thamizh to roughly mean that He would rush without regard to whether the clothes worn by self are in proper position, and whether the hair style is getting disturbed) to help even animals which are lower in birth and conformity (ஒழுக்கம்).

nAl thisai nadunga – All the brahma and people who know that when creating the worlds He did so just by his thoughts, and when destroying the worlds He did so without any anger or efforts, now they are witnessing Him rushing without regards to his self and with so much anger; they are terribly afraid to see this, thinking something very untoward might happen.

am siRaip paRavai Eri – Like the dark clouds moving across the golden mountain mEru, He climbed on the shoulders of garudAzhvAn who possesses beauty and speed, and rushed to help gajEndhrAzhvAn. thirumangai AzhwAr then describes why He is rushing like this:

nAl vAi mummadhaththu iru sevi oru thani vEzhaththu arandhaiyai – (nAl vAi) because of having raised its trunk it is having the mouth that his hanging; from three places of its body it is having madha (intoxicated) water pouring; having two (or, big) ears; not having any other source of protection; after having lost its strength, and not having any one to go to for help; having a big sorrow (arandhai – arathi – sorrow)

oru nAL iru nIr maduvuL thIrththanai – on that unparalleled time, when it was a foreign land for the elephant that was your devotee, and which was a familiar land for the crocodile that was its enemy, (you came to such a) shore of the lake having deep waters – seeing the weight of that danger you came rushing and removed the sorrow of the elephant.

oru nAL – thirumangai AzhwAr is celebrating such a day when emperumAn took to rushing to rescue an elephant.

AzhwAr means that like how you rescued the elephant from the clutches of the crocodile, you please rescue me from the clutches of this samsAram. Like it is said, “elephant is pulling towards the shore; crocodile is pulling towards the water; this war continued with their equal strengths for 1000 dhEva years (vishNu dharmam 69)” – for elephant the enemy was one crocodile, for me the enemies are the 5 crocodiles which are the 5 faculty (indhriyas/senses); that one is a strong elephant – I am weak; the elephant suffered for a short duration – I have been suffering from time immemorial; don’t You have to run to me and rescue?

vEzhaththu arandhaiyai iru nIr maduvuL thIrththanai – Like it is said in vishNu dharmam, – grAham chakrENa mAdhava:, He rushed in to the pond, came to the shore tugging the elephant and the crocodile, and without hurting even a nail in the foot of the elephant He very carefully used sudharshaNa chakra and killed the crocodile. Does He have to tug/hug the crocodile that was a bhAgavatha virOdhi (enemy to His devotee), when coming back to the shore? bhattar says, “Like how a servant, who uses his hands and body and fights with the prince every day during the practice for wrestling, would get related food when the prince is fed, the crocodile that fought with the elephant also got the benefit of emperumAn’s hug”.

nAlvAi mumadhaththu iru sevi oru thani vEzhaththu – why is AzhwAr describing so much the body parts and the overall makeup (samudhAya sObhai) of the elephant? When people rescue a baby that fell into a well, they would start describing the beauty of that baby, “Oh! see this baby’s ears, aren’t they so beautiful? The shape (vALippu) of its neck! Its legs are beautiful! Its head is so beautiful! Not able to describe its overall beauty! By good grace we saved such a beautiful child!”, and so they would keep talking about the beauty of the body parts of the baby and its overall beauty; in the same way this phrase of the prabandham talks about emperumAn’s involvement towards the elephant after He rescued him;

vEzhaththu arandhaiyai – unlike the danger of something small-bodied, it was a big danger like its big body; “paramApadham Apanna: manasA{S} chinthayath harim” [vishNu dharmam] – said rishi showing the greater danger of the elephant – this is by saying ‘parmApadh; now, by ‘manasA chinthyAth’ it is implied that gajEndhrAzhvAn lost his ability due to weakness to even open the mouth, but just called emperumAn in his mind only.

oru nAL … thIrththanai – the woman who was born to periyAzhAr who is dear to emperumAn, knew her ways to get emperymAn’s attention, and so sang – kAlaik kadhuviduginRa kayalodu vALai veruvi [nAchiAr thirumozhi 3-5] – when you could not tolerate a worm that lives in the water, can you tolerate when there are two fish (that live in the water)?. In the same way thirumangai AzhwAr asks emperumAn, “When you did not tolerate a crocodile that gave trouble to the strong gajEndhran for some duration, can you tolerate when five faculty (indhriyas/senses) have been troubling me forever?”

– – – – – –

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 – 3

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

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mUvadi nAnilam vENdi
muppuri nUlodu mAnuri ilangu mArvinil
iru piRappu oru mANAgi
oru muRai Iradi mUvulagu aLandhanai

Word by word meaning

oru muRai – once upon a time
muppuri nUlodu – with pUNUl (yagyOpavItham) and
mAn uri – deer skin
ilangu mArvinil – adorned in your chest,
iru piRappu oru mAN Agi – as unparalleled Brahmin bachelor
vENdi – (you) begged for
mU adi – three steps of land
nAnilam – in this earth that has four kinds of areas,
aLandhanai – (and) you spanned
mU ulagu – the three worlds
Ir adi – with (your) two divine feet.


Simple translation

Next, thirumangai AzhwAr shows us that when it is not possible to do the task using the bow like in destroying of rAvaNan, He would do it using his beauty and kindness.

World as represented by four types of areas (forest, mountain, etc.) was spanned by your two steps, and the third step was on the head of mahAbali. For this, you came as a bright and beautiful vAmanan (dwarf) wearing pUNUl and deer skin, and begged for 3 steps of land for a low level wish of Indhiran to get the lands.

Can you not come for me who wish for You only?


mUvadi … – You who performed what is required by indhran who is after other benefits, can you not do what is required for me who is considering only You as my benefit?

nAnilam mUvadi vENdi – World as represented by four types of areas – mullai (forest and related areas), kurinji (mountain and related areas), marudham (town and related areas), neidhal (ocean and related areas) – these are not of much importance (compared to you) – but you spanned them with your two steps; with the aim of capturing him with your third step, you begged for three steps of land.

(since these four types of land would turn in to desert when there is not enough water or due to heat), only the four types of land are talked about here – this is similar to how other poets have done, and also by nammAzhwAr in thiruviruththam 26 – nAnilam vAik koNdu

muppuri nUlodu mAn uri ilangu mArvinil – like the brightness of a lightning in dark clouds, your chest is having the pUNUl and deer skin as a bramhachAri.

iru piRappu – Him looking fresh with newly done upanayanam which is a second birth;

oru mAN Agi – being an unparalleled brahmachAri. To get the land that indhran begged Him to get back, he begged for the land in the form of a vAmanan (dwarf), like a brahmachAri who has had a long time experience in begging, where the sweet expression in such a person’s face would not be different whether the other party grants the alms or does not grant the alms. He is so beautiful in this form, that there is no parallel, and even if He Himself wants to be born like this, it would not be possible for him – such was vAmanan’s beauty.

oru muRai Iradi mUvulagu aLandhanai – at one time itself you measured using two steps, the three worlds. By this, AzhwAr says, “Like how for Indhran you got him back the kingdom of the three worlds, for me please give me what I wish for – being sEshan (subservient) to you”. You took these efforts for those who wished for other benefits, can you not take some efforts for me who only wish You as the benefit? indhran lost some inconsequential land only, whereas I have lost me and You both.

(When spanning the worlds) You had touched the heads of everyone including those who were not interested in You; can you not give your thiruvadi (divine feet) to me who wishes for you?

Unlike indhran with his lowly interest in land, and unlike mahAbali who was proud of his character of being the best in donating to others, am I not interested only in getting You? I wonder whether you will do the deeds, even by going as a beggar, only to those who wish for things other than You. Would you not do the deeds for those who wish only for You?

This is similar to wishes of other AzhwArs and AcharyAs – only interested in emperumAn’s thiruvadi on their head.

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai – 2

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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1-2-3-2-1 (1-2)

oru muRai iru sudar mIdhinil iyangA
mummadhiL ilangai irukAl vaLaiya
oru silai onRiya IreyiRRazhalvAi
vALiyin attanai


After the above (first phrase), next, AzhwAr says, like how a farmer would plant and he himself would remove the weeds, emperumAn destroys the rAkshasAs who destroy the world He created.

Word by word meaning

iru sudar – moon and sun
mIdhinil iyangA – would not span above
ilangai – lankApuri
oru muRai – even once (due to fear)
mum madhiL – (lankA) that is covered by three kinds of protection, by water, mountain, and forest,
attanai – (you) burned and destroyed (such lankA),
oru silai – (using your) unparalleled bow (sArngam)
iru kAl vaLaiya – with its two ends curved,
vALiyin – using the arrows
onRiya Ir eyiRu – that are fit into the bow, and having 2 teeth
azhal vAi – and which have got the mouth that spits fire.

Simple translation

Using the unparalleled bow that is curved on both ends, you shot arrows that have two teeth and with the mouth the spits fire, and destroyed lankA, where even the sun and moon were afraid to go above of it.

Unlike your creation of brahmA which you did with just your sankalpam (ayanai InRanai), you physically stood in front of the enemy in the battle ground and destroyed him using your bow and arrows.

It was not pirAtti (sIthA) who destroyed the demon who separated Her from You, it is you who fought and destroyed such demon. Likewise, I cannot remove the ones that separate me from You, that are, this samsAram and my avidhyA, karma, vAchanA, ruchi (lack of knowledge about nature of self, etc., long lasting impressions of my pApams, and the taste for other things, which I still have got left in me); only You please remove such demons that separate me from You.



bhIshO dhEthi sUrya:’ (sun rises because of his fear (obedience) of paramAthmA). But when rAvaNan was there in lankA the sun was afraid of Him and did not show his strength in that place (nainam sUrya: prathapathi – srI rAmAyaNam).

Same can be applied to the moon also, so AzhwAr describes rAvaNan in this way.

ilangai – like a wasp’s nest all these rAkshasas were having a ball in this place (ammaNa kUththadikkum / அம்மணக்கூத்தடிக்கும்), the rAkshasas who were a terror to anyone who would even just think of them – isn’t this the kind of place that He destroyed?

How did He do that?

iru kAl vaLaiya oru silai onRiya ireyiRRu azhal vAi vALiyin attanai – using the unparalleled bow that is curved on the two ends, using the arrows that is fixed on such a bow, the arrows having two teeth and which spit fire, you destroyed the place.

azhal vAi vALi – when placing it in the bow it would look like an arrow, and when it strikes the enemy it would be like a fire.

vALiyin attanai – as opposed to ‘ayanai InRanai’ above, where You created brahmA by your sankalpam, here you stood on the battlefield with your bow and arrows and tormented rAvAnan.

oru muRai … attanai – you are the one who destroyed the demon who separated pirAtti from you, not she. Likewise it is you who has to destroy the samsAram and karma, etc., that separate me from you.

Here it gives a detailed explanation of how this neatly fits with mudhal thiruvanthAdhi’s 59th pAsuram of poigai AzhwAr,

adaindha aruvinaiyOdu allal nOi pAvam
midaindhavai mINdozhiya vENdil – nudangidaiyai
mun ilangai vaiththAn muraN azhiya mun oru nAL
than vil am kai vaiththAn saraN.                    [mudhal thiruvanthAdhi 59]

in which he describes that for the AthmA it is not in-built with these karmAs and its effects; like how iron would get the heat and color when it gets in contact with fire, AthmA due to contact with achith (nonsentient, this body), makes us believe that this body is us, that is the avidhyA, and this is all due to karmam (accumulated good and bad effects), vAsana (trace of previously acquired bad karmas), ruchi (continued interest in such things). These are ‘aru vinai’ – very hard for us to destroy.

mINdu ozhiya vENdil – If you wish to destroy these with all its trace, in one sweep, what do you need to do? Surrender to the one who can destroy such hard things very easily :

nudangidaiyai – having waist that is tired and suffering due to separation from perumAL.

mun ilangai vaiththAn muraN azhiya – once upon a time rAvaNan jailed such a pirAtti; and perumAL destroyed him,

mun oru nAL than vil angai vaiththAN charaN – by touching his bow; he is the means for us for destroying our hard-to-destroy connection with this samsAram, etc.

muraN azhiya vil angai vaiththAn – ((angai = am kai : beautiful hand)) – to destroy the enemies he does not even have to set the arrow in the bow and shoot it – just his touching the bow with his beautiful hands would make the enemies lose their strength and get destroyed.

nudangidaiyai mun ilangai vaiththAn – that is, our thinking that this AthmA is ours, whereas it is subservient to emperumAn, is equivalent to rAvaNan’s act of separating pirAtti from emperumAn.

Also means that those who decided that emperumAn is the means for destroying their hurdles, emperumAn would take care of that, like how he took care of the enemy of pirAtti.

Also to let us know that we hold relationship with emperumAn that is equal to pirAtti’s relationship with emperumAn.

Also to imply to us that when we go with emperumAn as the means, we must get pirAtti as the mediator/connector (purushakAram), so the mudhal thiruvanthAdhi pAsuram uses the phrase starting nudangidaiyai that refers to pirAtti.

So far in thiruvezhukURRirukkai, thirumangai AzhwAr shows us the following:

Starting with oru pEr undhi in this prabandham (first phrase): you created everything from the stage of ‘non-existent’, so it is not difficult for you to help me who am in the stage of existing.

Starting from oru muRai in this prabandham (second phrase which we are enjoying now): you destroyed rAvaNan who was the hurdle for Your being together with pirAtti, so it is not difficult for you to remove my hurdles for reaching you.

Translation by raghurAm srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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thiruvezhikURRirukkai – 1

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

Full series


Like mentioned in avathArikai, in this prabandham AzhwAr speaks about his inability to do anything, and about emperumAn’s ability to do everything, and pleads Him to get him out of this samsAram, as he surrenders to the lotus feet of thirukkudandhai ArAvamudhan.

This section starts with the first two lines of the prabandham.

The numbers in parenthesis show how the pAsuram is constructed with reference to the numbers used in there to match the structure of a chariot.


oru pErundhi iru malar thavisil
oru muRai ayanai InRanai

Word-by-word meanings
iru – (from the) big
thavisil – seat (also petals of the flower)
undhi – (that is your) divine nAbhi (navel)
malar – (which is like a lotus) flower
pEr – (that is having the) greatness (of)
oru – having no equals,
oru muRai – at one time (during creation)
InRanai – you created
ayanai – brahmA

Simple translation

Due to your causeless mercy (nirhEthuka krupai), when the whole world did not exist after praLayam, you made them all come into existence. You created the worlds, and created brahmA from your lotus like navel that is big and which has been there forever; and staying as antharyAmi inside him, you created sentient and non-sentients including humans. For you who is the cause of all these, is it hard to do the favor (of giving mOksham) to them?


‘oru’ pEr undhi – shows the supremacy of the navel (nAbhi) of emperumAn which created brahmA. ‘pEr’ implies old – been there for long time (ever).

Since brahmA was created without the union of man and woman, he is called ‘ajan‘, or, ayan in thamizh.

oru muRai‘ – once upon a time, (long ago) – since he creates brahmA after every praLayam, this is a continuous occurrence.

By talking about creation of brahmA it is implied about the creation of other things before that. That is, when everything was indistinguishable and lacked any name or shape, and were together with emperumAn, and referred to as ‘avibhaktha thamas’, He changed them to be distinguishable and referred to as ‘vibhaktha thamas’, in manifested state, and then created small parts of states out of it like ‘aksharam’, ‘avyaktham’, and then after that, created mahAn, ahankAram, and then from that ahankAram created five objects of senses (sabdha (sound), sparsa (touch), rUpa (form), rasa (taste), gandha (smell)), and created pancha bhUthas – 5 great elements – AkAsa (ether), vAyu (air), agni (fire), Apa/jala (water), pruthvi (earth), and created the worlds from the pancha bhUthas. These are called samashti srushti which he created by his sankalpam (divine will). Then the vyashti srishti: You created brahmA in order to create beings of four types, dhEvas (celestial beings), humans, animals (thiryak), and plants (sthAvaram), while being an antharyAmi inside brahmA. (These are also explained in piLLai lOkAchariAr’s thathva thrayam, and maNavALa mAmunigaL has written an eloquent vyAkyAnam for that grantham).

There is no difference between sentients (including brahmA) and non-sentients regarding being subservient to emperumAn. The difference arises since we (including brahmA) know and appreciate the fact that emperumAn is inside us and making us be.

thirumangai AzhwAr is saying these to imply that like how when a farmer plants something, it is he who would take care to remove the weeds and protect the planted, “Is it difficult for you to provide greatness (mOksham) to these beings, for you who created all these so easily and for you who controls our existence?”.

translation by raghurAm srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai – avathArikai (Introduction)

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

Full Series


As thirumangai AzhwAr thought of the nature of the samsAram (this world), he became very sad. When was he involved in samsAram and went through its difficulties? During his periya thirumozhi anubhavam, AzhwAr was deeply involved in the experience of dhivya dhEsams. perumAn wondered whether AzhwAr has forgotten about srIvaikuNtam, and so showed him the nature of this samsAram. AzhwAr felt the true nature of this samsAram and in the last padhigam of periya thirumozhi – mARRamuLa – and sang how he is suffering in this samsAram like an ant surrounded by burning firewood, and so on.

To reduce that angst, AzhwAr sang thirukkuRunthANdagam, where he involved emperumAn through his words, thoughts, actions, falling on His feet, etc., (vAkkinAl karumam thannAl (4)). Doing that is the medicine out of this samsAram. He got determination (vairAgyam) and felt that he spent all these days doing other things.

emperumAn asks him, “What do you need from me for your suffering due to being in this samsAram?”; AzhwAr replies, “Please completely rid me of the samsAram, without any scent/trace of it, as it prevents us from enjoying You”.   When replied – “Is it something that I could do?”, AzhwAr says, “Everything other than You is created and protected by You; You are responsible for them, everything surrenders and depends on you to protect them, so only You can remove us from this samsAram and we cannot remove it ourselves.”.

There is nothing of the sort where we protect ourselves and you mind your business. If I had the ability to protect myself I would have easily gone to srIvaikuNtam. You are our swAmi – all the AzhwArs have said this and accepted this; they have accepted that they are your property. unnAlallAl yAvarAlum onRum kuRai vENdEn (thiruvAimozhi 5-8-3)nobody else need to do the good for me, and they can’t do it either. Do not show me to myself for protection.

Saying so, thirumangai AzhwAr falls on the divine feet of thirukkudandhai ArAvamudhan and announces to him his predicament and status.

The whole prabandham is sung to thirukkudandhai ArAvamudhan.

nammAzhvAr too sang a thiruvAimozhi (decad) to this emperumAn in (5-8) – ArAvamudhE adiyEn udalam, and performed saraNAgadhi to this emperumAn.

aarAvamuthankOmaLavalli thAyar samEtha ArAvamuthan, thirukkudanthai

kaliyan-and-his-nachiyar-2kumudhavalli nAchchiyAr and thirumangai AzhwAr

~ ~ ~ ~ end of avathArikai of first vyAkyAnam.

avathArikai of second vyAkyAnam

There is something unique about this prabandham related to its vyAkyAnam by periyavAchAn piLLai. After he completed kAlakshEpam (lecture series) of the prabandham, a group of srIvaishNavas joined later and prayed the AchAryan to do kAlakshEpam for them again. Swami with his nirhEthuka krupai (causelss mercy), provided them the vyAkyAnam again, only this time it is with more samskritham (sanskrit) words, and with additional content!

This is similar to his own AchAryan, nampiLLai: for thiruvAimozhi, eedu 36000, the introduction is multi-fold and are referred to as ‘first srIya:pathi padi, second srIya:pathi padi, and third srIya:pathi padi’, for the same reason of more srIvaishnavas joining the kAlakshEpam in the next days.

The second vyAkyAnam of thiruvezhukUtRirukkai by periyavAchchAn piLLai is referred to as “parama kAruNikarAna periyavAchchAn piLLai, menakkitta srivaishNavarukkAga sAththi aruLina vyAkyAnam” (~ vyAkyAnam provided by the most kind periyavAchchAn piLLai, for (more) srIvaishNavas who requested him for it).

The 2nd vyAkyAnam of the introduction (avathArikai) is as follows.

In the first vyAkyAnam where it says ‘ you are the one who created us’, in here there is more explanation of that too.

We were without any faculties, and surrounded by thamas (matter during praLayam?), without any knowledge (gyAnam), and were similar to achith (non-sentient), and were sticking in Your lotus feet similar to achith. You saw these, and without our requesting You, provided us the faculties, due to your kindness towards us, and due to Your ever-existing relationship with us.

Like said by ALavandhAr in sthOthra rathnam (10), ‘amUni bHuvanAni bHavithum nAlam’ – ‘these worlds would not be created’, without Your blessing us. Starting from our being itself is under your control, so does it not go without saying, that without You there is nothing that we can attempt for betterment or otherwise. (nammAzhwAr saying ninRananar irundhanar … ninRilar irundhilar (thiruvAimozhi 1.1.6), to mean the same). When there is nothing in my control, You who made me has to figure out a way, and there is nothing to discuss about me protecting myself.

Same is said by poigai AzhwAr in his mudhal thiruvandhAdhi (60): charaNAmaRai payandha. All, including the highly knowledgeable chathurmukan (brahma), and all sentient and non-sentient would look for you to protect them, You who is holding the divine conch in your hands for the protection of your devotees. They would not know about protecting themselves from this samsAram.

Similarly nammAzhvAr pleads: uNdittAi ini uNdozhiyAy – (thiruvAimozhi 10-10-6)you created us, and why have you stopped/are delaying from taking us to you?

emperumAn: when there are so many knowledgeable ones like vasishtar, viswAmithrar, how can you say there is no one who knows how to protect themselves?

AzhwAr: Like it is said: naiva kinchit parOksham thE prathyakshOsi na kasyachith | naiva kinchidhasidhdHam thE na cha sidhdHOsi kasyachit (jithanthE 1-6), [ there is nothing you do not know; you are not known fully to anyone (with their own efforts); You are not attainable to anyone (with their own efforts) ], You who knows everything, there is nothing that you do not know or cannot attain; how much ever knowledge and ability (gyAnam and sakthi) some of us may possess, You are not fully knowable or attainable by us (by our own efforts). Consider this example: there is one person who is blind, and cannot walk either; another is having very good sight and is able to walk well. Unless the second one helps and shows the way for the first one, the first one cannot do anything by own self isn’t it?

I am without knowledge and ability, you are the one who knows everything and possesses all the abilities; given that, You are the one to take action and achieve this, and is there anything like my doing something and achieving it?

Even if I try to understand with the knowledge given by you, do I have the strength/ability to achieve the goal (of reaching srIvaikuNtam). I cannot reach you with my gyAnam; the knowledge I got is the knowing that You are the means to reach You.

(It is not like emperumAn is denying to AzhwAr; AzhwAr is saying this for us; is there anything we can do? Yes, like how a child would cry when the mother goes out of sight, we can only cry for His mercy to get us out of this samsAram).

End of avathArikai from second vyAkyAnam.

– – – – – – – – – – –

thiruvezhukURRirukkai – thaniyans (Invocation)

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

Full Series

First thaniyan

piLLai lOkam jIyar’s vyAkyanam of thaniyan in maNipravALam (a writing style in which thamizh and sanskrit are mixed) is being translated here.

This thaniyan sings pallANdu (mangaLAsAsanam/well-wishes) to thirumangai AzhwAr who sang the six prabandhams that provide protective walls to emperumAn, like the compound walls that protect our temples.

Acharyas are to be praised directly in front of them. AzhwAr is present in archai thirumEni in many dhivya dhEsasms. This thaniyan sings pallANdu to such an AzhwAr.

thUyOn sudar mAna vEl

thUyOn sudar mAna vEl


thaniyan blessed by emperumAnAr

vAzhi parakAlan vAzhi kalikanRi
vAzhi kuRaiyalUr vAzh vEndhan
vAzhiyarO mAyOnai vAL valiyAl mandhiramkoL mangaiyarkOn
thUyOn sudarmAna vEl

Word-by-word meanings

vAzhi – long live (pallANdu to)
parakAlan – thirumangai AzhwAr who is like yamA for people of other mathams (philosophies);
vAzhi – long live
kali kanRi – thirumangai AzhwAr who destroyed (the illness of) kali yuga;
vAzhi – long live
vEndhan – the king thirumangai AzhwAr
kuRaiyalUr – (of) thirukkuRaiyalUr,
vAzh – the place that lived well (because of him);
vAzhi – long live
sudar –the bright
mAnam – and great
vEl – spear
mangaiyarkOn – (of) thirumangai AzhwAr,
thUyOn – the one who has both inner and outer purity
vAL valiyAl – and who with the strength of his sword
mandhiram koL – received thirumanthra rahasyam
mAyOnai – from emperumAn.
(vazhiy)arO – ‘asai’ as part of thamizh grammar.

vyAkyAnam (meanings)

vAzhi parakAlan – pallANdu to AzhwAr who got the name of parakAlan. ‘para[r]’ (others) refers to those who deny emperumAn.  AzhwAr is a strong force like yama for such people. So AzhwAr is parakAlan.

vAzhi kali kanRi – pallANdu to AzhwAr known as kali kanRi (one who can rid of illness of kali yuga).

kuRaiyalUr vAzh vEndhan vAzhi – pallANdu to the king of, the one who was born in, and the one who protected, the place of thiruk kuRaiyalUr.

Now emperumAnAr sings pallANdu to both AzhwAr and his spear by saying

mAyOnai vAL valiyAl mandhiram koL mangaiyar kOn thUyOn sudarmAna vEl.

mAyOnai – AzhwAr got the thirumanthram by threatening emperumAn using the strength of his sword, the ‘mAyon’ who is in thiruvarangam (srIrangam) lying on the Adhi sEshan.

As it says ‘mAyOn’ in “kadi arangathu aravANaiyil paLLi koLLum mAyonai [perumAL thirumozhi 1-2], and as it says “vAzhi suzhi poriththa nIr ponnith then arangan thannai vazhi pariththa vALan vali”, it was arangan from whom AzhwAr got thirumanthram using the strength of his sword.

AzhwAr stole thirumanthram from the mAyOn who steals all the belongings of those devotees that love Him!! (kai poruLgaL munnamE kaikkoNdAr kAviri nIr sei puraLa Odum thiruvarangach chelvanAr’ [nAchchiyAr thirumozhi 11-6])

AzhvAr got thirumanthram from the emperumAn who is mandhiram (manthram), like it is said in ‘andhaNar mAttu andhi vaiththa mandhiram’ [thirunedunthANdakam 4].

mangaiyar kOn – AzhwAr is king of thirumangai, isn’t it?

thUyOn – AzhwAr is having both inner and outer purity.

ananyArha sEshathvam (no subservience to anyone else), ananya saranathvam (not using anything other than emperumAn as the means to attain Him), ananya bhOgyathvam (not considering anything other than emperumAn as enjoyable) are some of the inner purities of AzhwAr.

Having undergone pancha samskAram, etc., are part of his outer purity.

AzhwAr also gave all of his names in one pAsuram, and those names also show us his inner and outer purity: angamalath thada vayal sUzh Ali nAdan, aruL mAri, arattamukki, adaiyAr seeyam kongu malar kuzhaliyar vEL mangai vEndhan, kORRavEl parakAlan, kaliyan [periya thirumozhi 3-4-10].

sudar mAna vEl big spear that is made of brightness; well qualified to be held by thirumangai mannan who is bright and great.

thUyOn vEl vAzhiyarO – thaniyan says that like AzhwAr his spear is also worthy of being sung pallaNdu. Didn’t ANdAL also sing in thiruppAvai [24], ‘nin kaiyil vEl pORRi’? When singing pallANdu to kaNNan, they too sang pallANdu to his spear also. AzhwAr also says ‘koRRa vEl [periya thirumozhi 3-4-10] about his spear – so unlike other spears which see losses, the one he carries always sees victory; but still because of his [AzhwAr’s, or the one who wrote the thaniyan, that is, emperumAnAr’s] love towards AzhwAr’s spear, pallANdu is being sung for it also.

Second thaniyan blessed by emperumAnAr

[There is no vyAkyAnam by piLLai lOkam jeeyar for this thaniyan; so only the word by word meaning is included here.]

sIrAr thiruvezhu kURRirukkai ennum senthamizhAl
ArAvamudhan kudanthaip pirAn than adiyiNaik kIzh
ErAr maRaip poruL ellam eduththu ivvulagu uyyavE
sOrAmal sonna aruL mAri pAdham thuNai namakkE

Word-by-word meanings

Ar – filled with
sIr – greatness of words and meanings
thiruvezhu kURRirukkai ennum – in the prabandham named thiruvezhu kURRirukkai
senthamizhAl – which is in the form of a beautiful thamizh prabandham (poem),
adi iNai kIzh – which sang about both of the lotus feet of emperumAn
ArAvamudhan – who has the name of ArAvamudhan
kudanthaip pirAn than –thirukkudanthai perumAn,
ErAr maRaip poruLai ellAm eduththu – it is clearly showing the meanings of vEdhas that have the greatness such as apaurushEyathvam (not created by anyone),
ivvulagu uyyavE – for this world to understand and live well;
sOrAmal sonna – AzhwAr gave us all the meanings of vEdhas without missing anything
aruLmAri – that is, the rain of kindness, that is thirumangai azhwAr,
pAdham – his lotus feet
namakkuth thuNai – is our shelter.

Translation in English by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org


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

thiruvezhukURRirukkai (pronounced as thiruvezhukUtrirukkai) is one of the prabandhams sung by thirumangai AzhwAr.

e-book of the whole series: https://onedrive.live.com/redir?resid=32ECDEC5E2737323!175&authkey=!APcshOyxxKLp-5A&ithint=file%2cpdf


thirumangai AzhwAr sang periya thirumozhi first; he ended with the prayer to emperumAn to help get rid of the dhEha sambandham (relationship of AthmA with the body). In his second prabandham thirukkuRunthANdakam, since emperumAn did not show himself to AzhwAr as He wanted AzhwAr to have more hunger for His visit, AzhwAr was not able to bear the delay, and like how an extremely thirsty person would drink and immerse himself into the water, and pour water on himself, AzhwAr sang about emperumAn by talking, and prostrating, and thinking about Him, and tried to sustain himself.

When one drinks some bit of water, he would feel like drinking more and more. AzhwAr also felt much more thirst for emperumAn, and so in his third prabandham of thiruvezhukURRirukkai, he surrendered to thirukkudandhai ArAvamudhan with great longing for Him. So this is a saraNAgathi prabandham. (nammAzhwAr also performed saraNagathi to thirukkudandhai ArAvamudhan – thiruvAimozhi 5-8)

About the name of the prabandham: ezhu – 7, kURu – parts, irukkai – being/having. Or, it is in 7’s – that may be based on poetry based on time, place, counts, is referred to as ‘chiththirak kavithai’ – we can draw thiruvezhukURRirukkai, in the form of a chariot. The chariot starts with a small width and becomes wider and wider. In the same way, thiruvezhukURRirukkai uses numbers 123 in one line of the pAsuram, then uses 12321 in the next line, then 123454321,  12345654321, 1234567654321, and again 1234567654321.


This form of poem is called ratha bandham.

Following diagram of the prabandham provides a visual treat – thiruvezhukURRirukkai_English_drawing

thiruvezhukURRirukkai is recited at the start of thEr (chariot) uthsavam in many dhivya dhEsams.

This translation is not meant to be done word by word; it is attempted to provide salient points of the vyAkyAnams. Please contact us if there are any corrections required. As always, your reading and providing valuable comments are welcome.

vyAkyAnam is provided by the vyAkyAna chakravarthy (emperor of commentaries), that is, periyavAchchAn piLLai.

Detailed description provided by puthUr swami has helped understand more meanings of the vyAkyAnam and it was necessary for doing any level of translation here.

Translation by Raghuram Srinivasa Dasan.

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org