thiruchchandha viruththam

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:

muNdaka upanishath 1-1-4 says “athivAdhI bhava” (debate that only paramapurusha (supreme entity) is the greatest). AzhwArs did in practice, what vEdham (scriptures) had said. Among the AzhwArs, it was thirumazhisai AzhwAr alone, who is referred to as uRaiyil idAdhavar (one who does not put his sword in the scabbard) who firmly established this. The divine verses of other AzhwArs could make people, with dull minds, to think that all the deities are equal. Even the people who are well aware of the supremacy of SrIman nArAyaNan would get bewildered at some of these verses. Examples of such verses are: thiruvAimozhi 1-3-7 “nAraNan nAnmugan aran ennum ivarai onRa num manaththu vaiththu ” (keeping SrIman nArAyaNan, brahmA and rudhra as equal in your minds); thiruvAimozhi 10-10-1 “muniyE nANmuganE mukkaNNappA” (Oh one who is meditating on the process of creation! Oh one who is the inner soul of brahmA! Oh one who is the inner soul of rudhra!); mudhal thiruvandhAdhi 98 “iruvar angaththAl thirivarElum oruvan oruvan angaththu enRum uLan” (even if they roam around in two different forms, one (Sivan) is always the body of the other (SrIman nArAyaNan)); mUnRAm thiruvandhAdhi 63 “thirumalai mEl endhaikku iraNdu uruvum onRAy isaindhu” (atop thiruvEngadam hills, for my lord SrIman nArAyaNan, the two forms of rudhra and vishNu appeared to complement each other and merge into one). We have seen several wise people too have written compositions saying “nammAzhwAr’s compromise” “AzhwArs’compromise” etc. While in thousands of verses the other AzhwArs have established the supremacy of SrIman nArAyaNan, such as mUnRAm thiruvandhAdhi 97 “mAmalarAn vArsadaiyAn enRu ivargatku eNNaththAnAmO imai” (could celestial entities such as brahmA, who was born on a lotus and rudhra, who has matted hair, even think of emperumAn for a moment? (No, emperumAn is much beyond the thoughts of these entities)), thiruvAimozhi 4-10-1 “onRum dhEvum” (just after the deluge, while there was no one else existing, the supreme SrIman nArAyaNan created everyone); periya thirumozhi 8-10-3 “maRRumOr dheyvam uLadhenRu iruppArOdu uRRilEn” (I will not be with those who think that there is another supreme entity), these wise people are unable to see the firm establishment of SrIman nArAyaNan as the supreme entity. thirumazhisaip pirAn has hoisted the victorious flag of establishing the supremacy of SrIman nArAyaNan such that these people, with prejudice, could not open their mouths. This greatness is exclusive to him. Though periyAzhwAr had established the supremacy of SrIman nArAyaNan in the court of pANdiya king, he had not brought that out in his prabandhams (divine compositions). However, this AzhwAr, who is the amsam (part) of sudharSana AzhwAr (emperumAn’s divine disc), has taken establishment of emperumAn’s supremacy in both his prabandhams (nAnmugan thiruvandhAdhi and thiruchchandha viruththam) as his primary objective. It is for this reason that he is called as thirumazhisaip pirAn (pirAn – benefactor).

This prabandham has 120 verses. parumakAruNikar (most merciful) periyavAchchAn piLLai has mercifully written the vyAkyAnam (commentary) for this prabandham. We shall enjoy his vyAkyAnam in the coming days.

adiyEn krishNa rAmAnuja dhAsan

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