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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