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upadhESa raththina mAlai – 32

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pAsuram 32

mannu thirumazhisai mAdath thiruk kurugUr
minnu pugazh villipuththUr mEdhiniyil – nanneRiyOr
Eyndha paththi sArar ezhil mARan pattar pirAn
vAyndhu udhiththa UrgaL vagai                                                                      32


Word by word meaning

mEdhiniyil – In the world
nal neRiyOr – those in good AchAryAbhimAna nishtai (having AchAryan as everything)
Eyndha – being together (for)
paththisArarthirumazhisaip pirAn,
ezhil – beautiful
mARannammazhvAr, and
pattar pirAnperiyAzhvAr,
vagai – detail
UrgaL – of the places
udhiththa – they incarnated
vAyndhu – as a group, are:
mannu – the well established
thirumazhisaithirumazhisai, and
mAdam – having belvederes/balconies (mAdangaL)
thirukkurugUr – (that is) thirukkurugUr (AzhvAr thirunagari), and
minnu – (having) shining
pugazh – greatness (that is,)


mannu thirumazhisai etc. – In this pAsuram he (maNavALa mAmunigaL) is divining that these are the places of incarnation of thirumazhisaip pirAn, and of thirukkurugUr kArimARan that is, nammAzhvAr, and of SrIvillipuththUr pattar pirAn, that is, periyAzhvAr.

mannu thirumazhisai – (In this pAsuram) as he (maNavALa mAmunigaL) is divining the places of incarnation in the same order as their months of incarnation, even though (in the previous pAsuram) after thirumaNdangudi (of thoNdaradippodi AzhvAr who incarnated in the month of mArgazhi) he had not divined about thirumazhisai (thirumazhisai AzhvAr’s incarnation being next to mArgazhi that is the month of thai) (instead in that previous pAsuram he had divined next at that time about thiruvanjikkaLam of kulasEkara AzhvAr related to mAsi month that comes after thai), but here it is to be noted that the ones given are in a sequence.

Or, it can be taken in this way: as he (maNavALa mAmunigaL) had divined earlier as ‘pugazh mazhisai ayyan aruL mARan [upadhESa raththina mAlai – 4](where, after thirumazhisai Azhvar, mARan that is nammAzhvAr was mentioned for the order of incarnation) – for that togetherness also, (here he is mentioning them one after the other).

mannu thirumazhisai – This place is having the ever-present relationship of SrI jagannAthar and (thirumazhisai) AzhvAr, and is being mahIsAra kshEthram thus making the earth lighter – such thirumazhisai. (as when rishis wanted to know a place where they could do their penances etc., and when thirumazhisai was placed in one plate and rest of the places was placed in another plate in the balance, the other places were lighter compared to thirumazhisai, so thirumazhisai was the chosen place for them).

This is south of thiruninRavUr, and near to that place.

thirumazhisai_azhvar_at_thirumazhisai_editedthirumazhisai AzhvAr – thirumazhisai

mAdath thirukkurugUr – As said in ‘mAda mALigai sUzhndhu azhagAya thirukkurugUr [thiruvAimozhi 4.4.11]’ (beautiful thirukkurugUr that surrounds us with palatial galleries), having the decorations and setup as a beautiful city of (AzhvAr) thirunagari.

nammazhvar_bavishyadhAcharnammAzhvAr with nAthamunigaL

minnu pugazh villipuththUr – that is – since ‘pArAr thol pugazhAn pattar pirAn [periyAzhvAr thirumozhi 2.3.13]’ divined his incarnation here, SrIvillipuththUr is having bright (significant) greatness in all directions;


medhiniyil – in the world. As said in ‘SrInagaryAm mahApuryAm thAmraparaNi uththarE thadE | SrIthintriNI mUladhAmnE SatakOpAya mangaLam(we prostrate to satakOpar (nammAzhvAr) under the tamarind tree in thirunagari (AzhvAr thirunagari) situated on the northern banks of river thAmraparaNi), these are the kind of places where these ‘SrImAn’s incarnated;

If asking who they are –

nanneRiyOr Eyndha paththi sArar – (followed by those having good ways)  – ‘nanneRi’ (good ways) is – AchArya abhimAnam – that is, steadfast in those ways, thirumazhisai AzhvAr is followed lovingly by those like kaNikaNNar and perumpuliyUr adigaL who have surrendered to the AzhvAr who knows the correct path.

In this way, it is paththi sArar (bhakthi sAra), that is, thirumazhisaip pirAn who is worshiped by these ananya prayOjanars (not expecting any benefit other than AchAryan);

Or ‘nanneRiyOr’ could also be applied to the mentioned list of AzhvArs. Then it would be (kaNikaNNar, perumpuliyUr adigaL, and)  madhurakavi AzhvAr and ANdAL (respectively). It is they who worshiped in fitting ways to the counterpart (AchAryan?) like proper disciples.

ezhil mARan – (nammAzhvAr) – It is – jagadhAbharaNar that is vakuLabharaNar. ezhil – beauty

pattar pirAn – SrI bhatta nAthar – that is periyAzhvAr.

These three AzhvArs are such that it is very difficult/rare to get them in this earth, and they incarnated for the protection of the sentient, and this is the detail of the places of their incarnation.

These places are in the west, north, and south of SrIrangam which is in the east.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhEsa raththina mAlai – 12

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pAsuram – 12

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


Word by word meaning

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


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

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

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

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

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

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

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

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

thirumazhisai_azhwar_thirumazhisaithirimazhisai AzhvAr at thirumazhisai

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

English Translation: raghurAm srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 12

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pAsuram 12

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says he would befriend only those who do not befriend anyone other than emperumAnAr who in his heart has kept the divine feet of thirumazhisaip pirAn.

Introduction (given by piLLai lOkam jIyar)

The previous four pAsurams are a section where it is about getting to the devotees of emperumAnAr who is a devotee of the AzhvArs; he who lived along the same time as the first three AzhvArs (mudhalAzhvArs), and who based on advice and reformation by pEyAzhvAr had understood about thathva (truth), hitha (means), purshArththa (goal), yAthAthmya gyAnam (knowledge of inner meanings of self, emperumAn, etc)., is thirumazhisai AzhvAr; emperumAnAr has placed, and worships, thirumazhisai AzhvAr‘s divine and enjoyable feet in his heart; and there are devotees who have surrendered to such emperumAnAr’s  ultimate enjoyable divine feet ; there are gyAnIs who have the mental strength to not depend on anyone other than such devotees; and adiyen am a bakthA for only such gyAnis, says he (amudhanAr).

idam koNda kIrththi mazhisaikku iRaivan iNai adippO
dhadangum idhayaththu irAmAnusan am poRpAdham enRum
kadam koNdu iRainjum thirumunivarkku anRik kAdhal seyyA
thidam koNda gyAniyarkkE adiyEn anbu seivadhuvE                          12


Word by word meaning (given by maNavALa mAmunigaL)

idam koNda – Present all around the earth
kIrththi – is the excellence
mazhisaikku iRaivan – of thirumazhisaip pirAn;
iNai – having the beauty of togetherness
adippOdhu – is the adorable flower that is his divine feet;
idhayaththu – having such a heart
adangum – (where AzhvAr’s such divine feet has) settled down
irAmAnusan – (is) emperumAnAr;
am – (his) distinguished
pon – and which is available for everyone to surrender to
pAdham – (is his) divine feet;
enRum – at all times
kadam koNdu – (they) think that it (the divine feet) is the goal for their nature
iRainchum thiru – having the wealth of worshiping (such divine feet of emperumAnAr);
kAdhal seyyA – not be friends with
munivarkku anRi – other than those who meditate about the above;
thidam koNda gyAniyarkkE – gyAnis having such extremely determined mind;
adiyEn anbu seyvadhu – adiyen befriend only (such gyAnis)

kadam = kadan -> way to do
dhidam -> dhruDam -> determined mind
koLgai -> having such thing


idam koNda kIrththi – To test the greatness of his excellence of qualities that is spread all over the world, rudhran along with pArvarthi came and discussed in length and went away surprised by seeing his prowess;

and in kanchIpuram when after an old woman served him for some time he gave her youthfulness and loveliness;

(and because of that) and as AzhvAr started leaving from his town due to lowly troubles (from the king) and was going towards the south, as emperumAn who was lying down in that place also started to go with him, AzhvAr requested him (later) to go back to the temple, and emperumAn did what was mentioned, and emperumAn continues to show that he did so by the name of ‘sonna vaNNam seydha perumAL’ (yathOkthakAri – perumAL who did as was mentioned);

and in chOzha maNdalam as he was going through an agrahAram (royal donation of land to brahmins), a few people were reciting vEdhas, and they stopped it when they saw this AzhvAr {since they considered him not eligible to hear the vEdhic sound}, and as AzhvAr moved further they were not able to remember what came next in recitation, and they got surprised and went and called back AzhvAr, and AzhvAr took a black grain and split it to indicate it {next vEdhic word to continue from}, and the brahmins were able to recollect it – and this is a famous incident;

(amudhanAr) is saying ‘idam koNda kIrththi’ by thinking about all such greatness of AzhvAr.

idam koNda kIrththi – As said in pAsuram ‘niRpadhum Or veRpagaththu [thiruchchandha viruththam – 65]’ , his excellence/fame that is spread in all directions;

mazhisaikku iRaivan – Being a swAmi (master) of the dhivya dhEsam called thirumazhisai, and being identified by that name; that is, thirumazhisaip pirAn.

emperumAnAr-thirumazhisai AzhwAremperumAnAr with thirumazhisai AzhvAr

iNai adippOdhu – lotus flowers that is, the two divine feet that are most enjoyable and comforting; pOdhu = padhmam : lotus.

adangum idhayaththu irAmAnusan – In the atom sized mind, the pervasive divine feet could be fit in – emperumAnAr having such a region of heart {large heart}.

am poR pAdham – the divine feet (of such emperumAnAr), which is like a container of loveliness, which is distinguished, and which is desired, and which is available for everyone to surrender to;

enRum – at all times

kadam kOndu iRainjum – as said in ‘nasamsayasthu thadh bhaktha paricharya rathAthmanAm’ (~for the devotees of emperumAn’s devotes there is no doubt about attaining emperumAn), ‘gururEva parambrahmam’, and ‘nIkkamillA adiyAr tham adiyAr adiyAr em kOkkaL [thiruvAimozhi 8.10.10] (~the devotees of the devotees of the devotees of emperumAn are my lords), (so) it is emperumAnAr’s divine feet that is considered as to be attained; those who are determined to do so;

thiru munivarkkanRik kAdhal seyyA – having such infinite wealth, and always thinking deeply about such help of emperumAnAr; as said in ‘“thruNIkrutha virinchAdhi nirankusa vibhUthaya: rAmAnuja padhAmbhOja samAsrayaNa sAlina: “ [prArththanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet would ignore all the worlds (of leelA vibhUthi) as a grass/dust); except such people who don’t praise other than based on the deepest secret from sruthi, smruthi, ithihAsams, and purANas that is about charama parvam (ultimate state (of being devotee ((of devotees) ));

thiDam koNda gyAniyarkkE – only to the knowledgeable learned people who have such determination in their minds; thiDam – dhiDam = dhriDam -> strong will; koNda – having such;

{Examples of such gyAnis, who were devoted to emperumAnAr: }

This is a famous incident: One day, azhagiya maNavALan (srI ranganAtha) on a vAhanam came near emperumAnAr’s Mutt, emperumAnAr came out and fell on His feet and went back in to the Mutt; he saw that vaduga nambi did not come out and do the same but stayed inside; and asked, “Why did you not come out to worship namperumAL?”; and he replied, “If I came out to worship dhEvarIr’s perumAL, then the preparation of milk for my perumAL would be affected, isn’t it?”.

Due to the trouble of krimi kaNda chOzhan, emperumAnAr went to mEl nAdu (thirunArAyaNapuram / mElkote); AzhvAn went to that fellow’s assembly and won the kudhrushtis (who misinterpret vEdhas), and returned to kOyil (srIrangam) and was living there – during that time one day as he went to visit periya perumAL, the king’s men policing the entrance to the temple saw him and informed him about king’s order of ‘do not allow anyone inside the temple who is having the connection of rAmAnujar’, and some others of them said, he (AzhvAn) is a person of higher knowledge/qualities, let him in’; AzhvAn listened to their conversation, felt terrible about himself, and retreated, and said the knowledge and darshan of emperumAn outside of relationship with emperumAnAr is not for us; and so after that he did not go back to the divine feet of periya perumAL until emperumAnAr returned to kOyil; this is also well known.

(I am subservient) to such strong willed and noble people.

adiyEn anbu seivadhuvE – adiyEn: me who is of the nature of having subservience up to the devotees. anbu seivadhuvE – I befriend such devotees and be devoted to them.

jIyar also prayed for this, in “vAchA yathIndhrapAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi].

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

‘idam’ could refer both to this world and the other world (srIvaikuNtam). thirumazhisai AzhvAr‘s fame is spread in both this world and the other world.  emperumAn‘s nature is to protect; jIvAthmA‘s nature is to be a recipient of that protection; this gyAnam is fully understood mainly by thirumazhisai AzhvAr; no body else in any place seem to have understood as much as understood by him in this world (svarUpa gyAnam);

Now, are there anyone in parama padham who have such clear knowledge like him? Even though the AthmAs there have got clear knowledge, they did not get such gyAnam from out of this world that creates darkness in mind. So since even while living in this world AzhvAr got such knowledge, so how can others there be equal to him?

How about emperumAn who is the lord of both the worlds? Does his knowledge equal that of this AzhvAr? No, because since there is no one who can protect Him, he cannot fully understand the meaning of this knowledge.

So, only this AzhvAr‘s fame (of being subservient) is spread in all the worlds.

idam – place of stay – In thiruvekkA, emperumAn stayed in the place shown by AzhvAr. Such fame.

idam – emperumAn, from His places of Uragam, pAdagam, thiruvekkA, came and stayed in the heart of thirumazhisai AzhvAr;

idam koNda kIrththi – can be attributed to thirumazhisai; when dhEvas wanted to know a best place where they could go and do noble deeds, the scale tipped to the side of thirumazhisai with all other places kept on the other plate of the scale.

am poR pAdham – pon : gold.  A golden vessel would stay usable as is even if any kind of people touch it; similarly emperumAnAr‘s divine feet can be reached by anyone. It is sarva samAshraNIyam.

iRainjum thiru – seeking, wealth;  seeking (emperumAnAr‘s divine feet) itself is the wealth; even though seeking emperumAn is also considered wealth, as said in ‘gajAntham aishvaryam‘ (pinnacle of wealth is maintaining and feeding an elephant), pinnacle of wealth here is going up to seeking the AchAryan.

thiru munivarkku anRik kAdhal seyyA – Similar to “maRandhum puRam thozhA mAndhar [nAnmugan thiruvanthAdhi – 68] (~won’t worship others even by mistake)”.

– – – – –

Translation: raghurAm srInivAsa dasan

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