~1~

OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA :

SRIVAISHNAVISM
No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES.

Wish you happy deepaavali

We are presenting our

DEEPAVALI MALAR - 2010.

********************************
 ~2~

SRIVAISHNAVISM
Table of Contents
DEEPAAVALI - NARAKA CHATURDASI by Anbil Ramaswamy 3

ஸ்ரீயிஷ்யக்ஸற஥ர் த்னள஦ ஸ்ஸ஬ளகம் 6

Slokam on Sri Vishvaksenar by Dr. Sadagopachariar swamigal 7

ஸேன஦ப௃த஬ழனள(ர்)று ப஧ளய்னகனடினளன் 8

$ ÉZt¡n[d® தழருநதழ. ஧ளநள ஧ளர்த்தறளபதழ. 10

SALUTATIONS TO SRI VISVAKSENAR BYOppiliappan Koil SrI VaradacchAri SaThakOpan 12

Bio-Data of MudhalAzhwargal 15

ப௃தல் ஆழ்யளர்கள் ப஧ளய்னகனடினளன் 16

Mudal azhwargal by Sri U.Ve Dr .Sadagopan swamigal 17

MudhalaazvargaL By.Dr.Saroja Ramanujam M.A., Ph.D, 25

Bio – data of ManavAla mAmunigal 28

நளப௃஦ிகள் ஧ஞ்ேகம். ப஧ளய்னகனடினளன் 29

Sri Manavala Mamunigal Sri U.Ve . VaradAchAri Sadagopan 31

Meendum Ananthan by Sridharta Srinivasan 37

SREE RAMANIN GEETHAI by A. J. Rangarajan 41

 ~3~

DEEPAAVALI - NARAKA CHATURDASI -

GOVARDAN POOJA - BHAI DHUJ

(Anbil Ramaswamy)
HAPPY DEEPAVALI!
DEEPAAVALI - NARAKA CHATURDASI (FEAST &
COMMUNITY FESTIVAL)

(THIS IS A MAJOR FESTIVAL CELEBRATED

THROUGHOUT INDIA)

This occurs on the 14th day of the dark fortnight of Aippasi month. The name is
made up of two words Deepa + AavaLi meaning "lights"+ "row of". It is indeed a
festival of lights. This is the most important festival of Hindus all over the country
and abroad. It is believed to signify dispelling of darkness from our minds and
shedding luster on our life.

Fireworks and new dresses for one and all, consuming a variety of sweet and other
delicacies, exchange of greetings and gifts – in short, all forms of rejoicing mark the
celebrations -spreading joy, fun, frolic and happiness everywhere. During such
greetings, it is customary for everyone to enquire everyone else whether they have
had "Gangaa Snaanam". It is also taken as a token of people mutually begging
pardon of one another for any misconduct towards them. Everyone forgets and
forgives any wrongdoing by others thus paving the way of amity in society.
 ~4~

There is no fasting on DeepavaLi day. In the South, celebration by lighting rows of

lights is done in the month of Kaartigai whereas in the north it is observed on
DeepavaLi itself. It is believed that Goddess Maha Lakshmi resides in oil
warmed up with "Omam" (ajowan), rice etc. and River Ganga resides in
warm waters and so if one bathes in warm water with aforesaid oil bath,
one is sure to earn the blessings of both.

It is believed that taking bath AFTER Sunrise would destroy all PuNyams
earned. So, people get up in the wee hours of the morning and take oil bath as
mentioned above.

For the newly weds, this is a great occasion called "Head DeepavaLi" ("Talai
DeepavaLi") and the couple get special attention (and gifts!). Every one is in finest
colorful raiment and jewelry that shimmer in the light of the lamps. Eating too much
of foods may upset digestion. So, a medicinal "Lehyam" (a food eaten by licking) is
consumed first before eating other edibles.

In the North this is celebrated on 3 consecutive days called "ChOTa DiwaLi",

"BaDaa DiwaLi" and concluding with "Govardana Pooja" on the last day. They start
their book-keeping on that day.

Several theories are doing the rounds on the significance of this festival.

1. The most popular one is the belief that Lord Krishna killed Narakaasura on this
day and at his request this is being celebrated.

2. Another theory holds that it was on this day that Lord Rama returned to AyOdhya
after completing his 14 year long exile in the forest.

3. Jains also celebrate this festival for another reason. They believe that it was on
this day that their 24th Teerthankara attained liberation.

4. It is said that Swami Dayananda Saraswati of Arya Samaj attained mukti on this
day

5. Saint Rama Tirtha is also believed to have attained mukti on this day.

GOVARDAN POOJA (FEAST & FESTIVAL) (THIS IS

A MAJOR FESTIVAL CELEBRATED IN NORTH)
A special event of Annakoot is also
This is celebrated on the day following DeepavaLi.
held on this day. This is also called Govardan Pooja as it is associated with the lifting
of the Govardan Mountain by Lord Krishna who held it on his little finger for a whole
week to protect the cows and the cowherds from the fury of rains lashed by Indra in
Brindavan.
 ~5~

BHAI DHUJ (FEAST & FESTIVAL)

(THIS IS A MAJOR FESTIVAL CELEBRATED IN NORTH)

The day after Govardan Pooja is celebrated as "Bhai Dhuj"

In North India

This is said to symbolize the affection between brothers and sisters. It is also called
"Yama Dviteeya" referring to the bond of affection between Yama, (the Lord of
death) with his sister Yami who later became River Yamuna. Married women invite
their dear brothers, tie on their right wrists colored thread in token of affection (like
Raakhi) pray for their prosperity and long life and treat them with a grand feast. The
brothers reciprocate with valuable gifts to the sisters.

In South India
A similar practice is observed on the day after the famous Pongal festival when
crows and sparrows are fed with colored cooked rice etc. This is also an occasion for
sisters praying for the safety of their brothers (naDuppaDayil pOnaalum marup
paDaamal tirumba). The prayer means that even if the brothers were to be in the
midst of a bloody war, they should return victorious and unscathed. Here also the
brothers give in person or send some gifts to the sisters.

May the festival of lights light and delight all of us.

 ~6~

ஸ்ரீவிஷ்வக்ஸேநர் த்஬ான ஸ்ஸ ாகம்.

யிஷ்யக் ஸற஥ம்லஸப: ஸற஥ள ஥ளதம் சூத்பயதீ ஧தழம் I

ப௃த்பள ேக்ஸப, ேங்க, கதள, ததள஥ம் ஥ீ஬றந்஥ழ஧ம் II

ஸ்ரீயத்றம் ப்பஹ்ந சூத்பம்ே, யி஥ளயிஷ்ணு நழய ஸ்தழதம் I

நலளத்ப௅தழம் ஧ீதயஸ்த்பம், றர்யள஧பண பூரழதம் II

ப்ருஙக ஸகதம் புஷ்஧பதம், பூர்யளரள ஸ ளத்஧யம் யிடிம் I

யித்னளத்ன க்ஷப஧ீஜம்ே, த்னளத்யள ஸறஸ஥஧ப நர்ச்ேஸனத் II

Vishvaksenam hareH senaanaaTham soothravatheepathim

mudhraa chakre Sankha gaddaa dhaDhaanam neela sannibham

Srivathsam brahmasoothram chav inaa vishNum iva sThitham

mahaadhyuthim peethavasthram sarvaabharaNa bhooshitham

bhrngaketham pushpraTham poorvaashaadodhbhavam vidim

vidhyaadhyaksharabeejam cha Dhyaathvaa seneparam archayeth

One should meditate on and worship Vishvaksena , who is the commander of the army of
Vishnu, the husband of Soothravathi, wears the mudra of chakra, Shankha and gadhaa and
of blue hue, appears as Vishnu Himself without the srivatsa and yajnopaveetha, of great
splendour, wearing yellow garment and adorned with all ornaments, with his chariot of
flowers having bees as the flag, and who was born in the star poorvashaada and who is the
aksharabeeja , the moo;amanthra of learning etc.
 ~7~

Dear All :

This small essay on Sri VishvaksEnar and His important role in

our Sri VaishNavite tradition was prepared at the request of
a colleague for appearance in a special issue of his
magazine . I thought it will be of interesto a wider set of
BhakthAs.
Sri VishvaksEnar is the third in the line of ViashNavite Guru
Paramparai and is the AchAryan of Swamy NammAzhwAr .
NamO SrI VishvaksENAya ,
V.Sadagopan

सत्यं ज्योति: श्रुतिपररषद ं अप्रमेयं प्रमेयं

कल्य ण न ं अविकऱगह
ृ ं प िनं प िन न ं
आविर्ि
भू ं कनकसररिो दक्षऺणे िीरर् गे
श र्ङूगेश ख्यं विनिशरणं र् िु चित्िे सद मे -
aparyAptAmruta sopAnam
***********************************************
 ~8~

ஸேன஦ப௃த஬ழனள( ர் )று.

஥ீ஬ ஥ழ஫த்து ன், தம்ப௃ன ன தழருக்கபங்க஭ில் ,

ேங்கு, ேக்பம், கனத இயற்ன஫ ஧ளங்கு ஸ஥ந்தழ ;

நள஬யனுன ன ஸேன஦த் தன஬யபளக ஥ழன்று ,

஋ங்கும் ஆட்ேழ பேலுத்தழடும் யிஷ்யக்ஸற஥ஸப ! 1.

சூத்பயதழ துனணயினளய் உன்னு ன் இருந்தழ ,

ஈஸபழுவு஬கத்தழன஦ப௅ம் ஥ீர் அமகு஫ ஆண்டி ;

ஸயத்பயதழபனன்஫ னகப்஧ிபம்஧ின஦த் தளங்கழஸன ,

ஊஸபவும்னநப் ஸ஧ளற்஫ழ ஋ன்றும் இருப்஧யஸப ! 2.

 ~9~

அ஥ந்தன், கரு ன் இயர்கன஭ப்ஸ஧ளன்று ஥ீரும் ,

஥ழத்னசூரிக஭ின் யரினேத஦ில் அமகு஫ ஸேர்ந்து ;

அ஥ந்த஦ள஦ அந்த ஋ம்ப஧ருநளன் ந஦ம் கு஭ிப ,

஥ழத்தம் அயருக்குப் ஧ணியின கள் பேய்஧யஸப ! 3.

஥ளன்கு ஸயதங்கன஭ப௅ம் தழருநக஭ி ம் ஧னின்று ,

குரு஧பம்஧னபத஦ில் ஥ீரும் அமகு ன் இருந்து ;

஧ளங்கு ன் அயற்ன஫ பேந்தநழமழல் யமங்கழ ,

குருகூர்த஦ில் ே ஸகள஧஦ளக அயதரித்தயஸப ! 4.

இ ர்கன஭க் கன஭ந்தழ உம்னநத்பதளழுதளல் ,

ஆதயன஦க்கண் ஧஦ிஸ஧ளல் யி஬கழஸனளடும் ;

சு ர்யிட்டு ஥ம் யளழ்வும் ந஬ர்ந்தழடுபநன்று ,

நளதயன் ஧ன தன஬யஸப உம்நழ ம்யந்ஸதன் ! 5.

யிதழனின்஧ன஦ளய் இந்த பூவு஬கழ஦ில் ஧ி஫ந்து ,

அல்஬லுறும் இந்தப் ப஧ளய்னகனடினளன் ,ஸயறு ;

கதழனின்஫ழ உங்களுன ன தழவ்ன ஥ளநங்கன஭ச் ,

பேளல்஬ப்புகுந்ஸதன் ஋ம்இ ர் கன஭யளபனன்ஸ஫ ! 6.

ப஧ளய்னகனடினளன்.
 ~ 10 ~

$ ÉZt¡n[d®
திரு஫தி. பா஫ா பார்த்தோ஭தி.

$itF©lnyhf¤âš äa[]ÆfŸ v«bgUkhid Ç£L xU BzK« ãÆahkš

mt‹ âUcŸs« cf¡F«goahd if¤f®a¤fËš <Lg£oU¥g®. v«bgUkhD« Äf
cfªJ mt®fSila if¤f®a¤fis V‰W¡bfh©L mt®fSl‹ gÆkh‰w«
bfhŸ»wh‹. âUtdªjhœthDila koÆš v¥nghJ« vGªjUËÆU¡»wh‹.
btËÆš bršY« nghbjšyh« fUlhœthid thAdkhf nk‰bfhŸ»wh‹. #a
É#a®fis âUthriy¡ fhtšfh¡F«go brŒ»wh‹. äa[]ÆfS¡F¤ jiyt®
v‹W miH¡f¥gLgtuhd ÇZt¡n[dÆl« #f¤ îthf« g©Q« fh®a«
mid¤ijí« x¥gil¤J it¤âU¡»wh‹. ï›thW äa[]ÆfŸ gÆnthL fh®a«
bfhŸs v«bgUkh‹ mt®fS¡F eLÇš xU ïsturdhf¤ âfœ»wh‹.

ÇZt¡n[diu¥ g‰¿ Mstªjh® v‹w Mrh®a® jh« mUË¢brŒj

Þnjh¤uu¤d¤âš “¥Ænaz n[ehgâeh j¤ jjhE#heªj Kjuh åBiz” v‹W
mUË¢brŒJŸsh®. ïj‹ fU¤jhtJ v«bgUkhD¡F Äfî« ãÆakhd
ÇZt¡n[duhš ahbjhU Çõa« Ç©z¥ã¡f¥g£lnjh mªj Çõa¤ij „m¥gona
Mf£L«, m¥gona el¡f¡fltJ‟ (j¤ jjh) v‹W âU¡f© neh¡f¤fshny
v«bgUkh‹ m¤ÈfÆ¡»wh‹ v‹gjhF«. ïªj¡fU¤â‹ mo¥gilÆš guhrug£l®
gukgj¤âš ÃfG« xU Ãfœ¢áia neÆš f©lh‰ nghy vL¤J¡fh£o âUthŒbkhÊ¥
ghRu« x‹W¡F Äf mHfhf Çs¡f« mUË¢brŒJŸsh®. mij ï¤F gh®¡fyh«.

v«bgUkh‹ âUmdªjhœth‹ ÛJ mk®ªJbfh©L Vfhªjkhf ãuh£okh®fSl‹

ngá¡bfh©oU¡»wh‹. m¥nghJ ÇZt¡n[d® jkJ gjÇ¡F V‰wjhd Ú©l
 ~ 11 ~

r£ilí«, ÛiríkhŒ, ifÆš ãu«igí« cilatuhŒ¡ bfh©L cyf îthA

Çõakhf áyÇõa¤fis v«bgUkhÅl« Ç©z¥ã¥gj‰fhf m¤nf tU»wh®.
mt® cyf îthA¤ij¡ ftŤJ tUgtuhjyhš mt® v«bgUkhid¡ fh©gj‰F
v¥nghJ nt©LkhdhY« tuyh« v‹W v«bgUkh‹ mtU¡F mDkâ
tH¤»ÆU¡»wh‹. Mfnt ÇZt¡n[d® v«bgUkh‹ Vfhªjkhf ïU¡FÄl«
tU»wh®. mtiu¡ f©lîl‹, ãuh£okh®fŸ gugu¥òl‹ vGªâUªJ
Ì«Ah[d¤â‹ _iyfËš xJ¤» Éf, v«bgUkh‹ jhD« clnd vGªâUªJ,
taâš _¤j kªâÆkh®fis¡ f©lJ« mur‹ gÂîl‹ Égij¥nghy gÂîl‹
É»wh‹. ÇZt¡n[d®, ãuh£okh®fS« bgUkhS« ï¥go Vfhªjkhf ïU¥gj‰F¤
jilahf cŸns tªJ Ç£nlhnk v‹W v©ÂatuhŒ, bjÆÇ¡fnt©oa
brŒâfis Äf¢ RU¡fkhf Ç©z¥ã¡f¤ bjhl¤F»wh®. v«bgUkhndh
ãuh£okh®fSl‹ ToÆU¥gij¡fh£oY« ïtiu¡ fhQtijna Äfî«
ïÅikahdjhf Ãid¤âU¥g‹. ïU¥ãD« ÇZt¡n[d® jh« m¤nf jilahf Éf
ÇU«ghkš ÇiuªJ âU«ã¢ bršynt©L« v‹W fUâatuhŒ, v«bgUkhÅl«,
„ïªj m©l¤â‹ ãu«khit gjÇÆÈUªJ kh‰wnt©L«. ïªj m©l¤â‰F òâa
ãu«khit ÃaÄ¡fnt©L«, ïªj ãu«khÇ‹ gjÇ¡fhy« Kotil»wJ‟
ïJngh‹w cyf Çõa¤fis x›bth‹whf Ç©z¥ã¡»wh®. v«bgUkh‹
mt‰iwbašyh«nf£L „j¤ jjh‟ „j¤ jjh‟ v‹W f©zhnyna #hil
fh£oÇL»wh‹. mjhtJ jh¤fŸ vitbašyh« brh‹Ünuh mitbašyh«
m¥gona Mf£L« (j¤ jjhE#heªj Kjuh åBiz) v‹W f©gh®itÆdhnyna
x¥òjš tH¤»ÇL»wh‹. ï›thW bgUkhŸ #f¤ îthA¤ij ÇZt¡n[dÆl«
x¥gil¤J¤ jh‹ mtU¡F¡ f£L¥g£ltdhf¤ j‹id mik¤J¡ bfhŸ»wh‹.

âUthŒbkhÊÆš g¤jh« g¤âš mikªJŸs „mUŸ bgWth®‟ v‹W gâf¤âš “j«

moand‰F MÊah‹ mUŸ jUth‹ mik»‹wh‹ mJ ekJ Çâtifna” v‹W
xU ghRu¤ bjhl® cŸsJ. „Çâtifna‟ v‹w ïl¤â‰F v«bgUkhdh®,
eh«Çâ¤jgona v«bgUkh‹ fh®a« brŒa¥ ghÆ¡»wh‹ v‹W xU Çs¡f«
mUË¢brŒjh®. v«bgUkh‹ eh« f£lisÆ£lgo fh®a« brŒ»wh‹ v‹whš e«khš
e«g Kotâšiy. ïjid Çs¡Ftj‰fhf g£l® v«bgUkh‹ ÇZt¡n[dÆl¤âš
bfhŸS« gÆkh‰w¤ij ïªj Ãfœ¢áÆ‹ _y« vL¤J Çs¡F»wh®.

ÇZt¡n[dÆl« ïU¥gij¥nghnynt, eh« Çâ¤jgo e«Kila fh®a« brŒtj‰F«

v«bgUkh‹ fh¤J¡bfh©L ïU¡»wh‹ v‹gJ ïªj Iâàa¤â‹ fU¤J.

nrida®nfh‹ br¤fky¤ âUtofŸ thÊna

*****

***********

SrI:
 ~ 12 ~

SALUTATIONS TO SRI VISVAKSENAR

BY

Oppiliappan Koil SrI VaradacchAri SaThakOpan

In our SampradAyam, Lord VishvaksenA is the commander-in-chief of SrIman nArAyaNA’s

army. He has been given the authority by SrIman nArAyaNA to protect the wealth of SrI
VaikuNTham and maintain order and run the affairs of Parama Padam. He is visualized as
having a cane (military staff of a General) in his hand to command his troops (devAs) and is
always in the company of nityasUri-s. SwAmy DeSikan salutes him as the third in the
hierarchy of our AchAryAs after KamalA kAntan and KamalA Herself:

Vande VaikuNTha senAnyam devam sUtravatI sakham

yadvetra Sikhara spandhe viSvam yetad vyavastitam -- YatirAja saptati: Slokam 3

(Meaning): I salute Vishvaksenar, the consort of sUtravati and the Commander-in-Chief of

the Lord’s army. The whole universe is controlled by the different movements of the Cane
that he holds in his hand as insignia of his delegated authority.

Vishvaksenar is also recognized as the AchAryan for NammAzhwAr. The name of

Vishvaksenar’s wife is sUtravati. He is the first among the Kainkary parAL of SrIman
nArAyaNA in SrI VaikuNTham. In the 14th Slokam of SrI VenakteSa SuprabhAtam, SrI
Vishvaksenar is seen in action controlling the throngs of the DevAs jostling with each other
to get a better sevai of ThiruvEnkaTamuDaiyAn during His SuprabhAtam:

SrI SwAmy pushkariNikaa plava nirmalAngA:

Sreyoarthino hara Virinci sanandanAdhyA:I

 ~ 13 ~

dvAre vasanti varavetra hathotthamAngA:

SrI VenkaTAcalapate! tava SuprabhAtam II

(Meaning): “Brahma, MahesvarA, the sage SanandanA and others, aspiring well-being and
having bathed in SrI SwAmy pushkariNI and (thus) sanctified their bodies, are waiting at the
entrance receiving cane strokes on their heads from Vishvaksenar, their commander. Oh
Lord of VenkaTAchalam! May it be an auspicious dawn to Thee!”.

The cane strokes of Vishvaksenar are to be considered as gentle touches to control the over
enthusiastic crowds of DevAs pushing for an advantageous vantage point for the darSanam
of their Lord.

With this background comments, I place at the sacred feet of Lord Vishvaksenar a kritii to be
sung in HindoLa rAgam:

Pallavi: Vishvaksenam bhajare re mAnasa

VaikuNTha senAnyam bhajare

Anupallavi: vetra saara hastinam sUtravati nAtham

SrI VaikuNTha aiSvarya paripAlana daksham

CaraNam: SadA nArAyaNa pArAyaNa vaibhava prasiddham

veda vedAnta divya prabandha prakASakam

KamalA kAnta dayA pAtram parAnkuSa AchAryam

nidhesena anusarAn nirvAhakam VishNu Kinkaram

(Vishvaksenam Bhajare re mAnasa)

(Meaning of the Kriti VAkhyams):

Pallavi: Oh My mind! Please eulogize SrI Vishvaksenar! Please meditate on him as the
Commander-in-chief of the army of the Lord of SrI VaikuNTham (Parama Padam).

Anupallavi: Oh My mind! Please salute SrI Vishvaksenar, the consort of sUtravati, with his
ceremonial cane in his hand protecting with masterly skill, the limitless wealth of the Lord of
SrI VaikuNTham.

CharaNam: Vishvaksenar is well known for his uninterrupted sankIrtanam of his Lord’s divya
nAmAs. He is the promoter of the lofty doctrines adumbrated in the VedAs, Upanishads and
Divya Prabandhams that c elebrate the glories of SrIman nArAyaNA. He is the beneficiary of
the grace and anugraham of SrIya: pathi and is the AchAryA of NammAzhwAr. This prime
servant of SrI VaikuNThanAthan directs the Lord’s troops with the gestures of his
ceremonial cane.
 ~ 14 ~

Vishvaksenar is the chief commander of Sriman narayanan's army and also the controller of
His Lord's wealth . Sri VaikunTha gadhyam passage refers to Sriman narayanan entrusting
Vishvaksenar with His entire wealth in view of His capacity to manage the tasks of creation ,
protection and destruction of all chEtanAchEtanms with his mere sankalpam
( svasankalpamAtrAvaklupta jagajjanmasthitidhvamsAdhikE Srimathee VishvaksEnE nyasta-
samastASvaryam ). He is therefore the first among the KaimakryaparALs of Sriman
NarayaNan.

VishvaksEnar is also the direct sishyar of Mahaa Lakshmi and AchAryan of Swamy
NammAzhwAr . He is thus the unique link between the Dhivya dampatis as the celestial
AchAryAs and the AchAryAs , who appeared in the human form on earth at the behest of
the dhivya dampatis . VishvaksEnar came down to Azhwar Thirunagari and blessed KuruhUr
SaThakOpan with Pancha samskArams , the meanings of the three rahasyams and also
taught Him Yogam . The AchArya paramparai continues thereafter via NathAmunigaL ,
Alavanthar , Periya Nambi and RaamAnuja .

As the commander of the Lord's armies (gaNams) , He protects every rituals and utsavams
linked to the Lord . For instance in during the annual BrahmOtsavams , He goes around the
temple Veedhis to check and make sure that all arrangements for the utsavam are in order .
The ankurArpaNam follows thereafter . DhvajArOhaNam takes place in His presence .

VishvaksEnar has an important place in VaikhAnasa and PaancharAtra Aagamams . At

Thirumala , He has a sannidhi in the northern side of the temple and is seen with Chakram
and Sankham on His upper hands and displays avgana mudhrai on the right lower hand ,
while resting His left hand on His thigh . His left foot is folded in the ardha padmAsanam
mode and His right leg is extended to the ground. We perform AarAdhanam for Him first
before starting every Vaidhika karmaa for removal of any obstacles . Swamy Desikan salutes
Sri VishvasEnar this way for that reason : “ anEka vigna Samanam aneekESwaram AaSrayE”.

After PerumAL AarAdhanam , a portion of the naivEdhyam is reserved for Him ( Thvadheeya
bukta ujjihita sEsha bhOjinA--Swamy AlawandhAr in stOtra ratnam ) . He is therefore called
“SeshaaSanar “. At Thirumala, after daily AarAdhanam of Lord VenkatEswara , His garlands
and flowers are also presented to the VaikunTha SenAdhipati , VishvaksEnar , as a cherished
protocol to remind others of his unique position in the Lord's court .

May Lord VishvaksEnar's ParipoorNa vigraham be with you all ,

namo nArAyanA !

Oppiliappan Koil VaradAchAri Sadagopan

 ~ 15 ~

Bio-Data of Mudhal Azhwargal.

Name : Poigai Azhwar.

AvatAram : SidArti, Ippasi, Sravanam
AvathAra sthalam : Kanchipuram..
Aruliccheyalgal : Mudal ThiruvandhAti.

Name : BhUthatthAzhwar.
AvatAram : SidArti, Ippasi, Avittam.
AvathAra sthalam : Kadalmallai.
Aruliccheyalgal : IirandAm
ThiruvandhAti.

Name : PEyAzhwar.
AvatAram : SidArti,Ippasi, Sadayam.
AvathAra sthalam : Thiru Mylai.
Aruliccheyalgal : MUndrAm
ThiruvandhAti.
 ~ 16 ~

ப௃தல் ஆழ்யளர்கள்

ேழத்தளர்த்தழ ஆண்டு ஧ி஫ந்த இம்ப௄யரும் ஋ம்ப஧ருநள஦ளல் ,

ேழத்தழப஧ற்஫ழ ஒரு இன க்கமழனில் ஒன்று ஸேர்ந்த஦ஸப !

ப஧ளய்னகனில் அயதரித்த யள்஭ல் ஥ீரும் ,

னயனந்தக஭ினளய் ஋஦த்தழருநளன஬ப்஧ளடி ;

ப஧ளய்க்களநல் ஧க்தர்கள் அயன஦னன ன ,

னயனத்தழற்கு ப௃தல் அந்தளதழனனத் தந்தயஸப !

க ல்நல்ன஬த் தழருத்த஬த்தழல் அயதரித்து ,

அன்ஸ஧த்தக஭ினளபன஦ அந்தளதழனனப் ஧ளடி ;

க ல் நீ து ஧ள்஭ி பகளண் அப்஧பநன஦ப௅ம் ,

அன்஧ளல் நனங்கச்பேய்து நகழழ்ந்த பூதஸப !

ேதனத்தழரு஥ள஭ில் னநனின஬னில் அயதரித்து ,

தழருக்கண்ஸ ப஦஦ப் ஧ளடி ஧க்தழ ஋ம் ந஦தழல் ;

உதனநளகச்பேய்து நக்கள் அன஦யனபப௅ம் ,

தழருநளஸ஬ ஧பப஦஦ உணபச்பேய்த ஸ஧னஸப !

ப஧ளய்னகனடினளன்
 ~ 17 ~

Mudal azhwargal
by Sri U.Ve .Oppilaippan Koil VaradAchAri Sadagopan

II Poygai AzhwAr II

Poygai AzhwAr is the first of the trio of Mudhal AzhwArs. He is the author of Mudhal
Thiruvandhaathi.He was born inside a golden lotus in the temple tank (poygai) at the
YathOkthakaari Perumaal Koil at Kanchi.He is celebrated as the amsam of Bhagavaan's divine
conch (Paanchajanyam). Together with the other two Mudal Azhwaars (BhoothatthAzhwAr and
Pey Azhwaar), Poygai was seeking shelter one day from a rain storm at the dEhaLi (narrow space
that links the outside and the inner chambers of a house) in ThirukkOyilUr .Poygai was the first
one to arrive at that shelter and was followed next by Bhootham and Pey. There was not much
of a space at the dehaLi to accommodate the three.They could barely find space to stand next to
each other. While there, they were spending their time extolling the anantha kalyaaNa GuNams
of the Lord. Suddenly, they felt the presence of a fourth visitor in their midst at the narrow space
of dEhaLi .Each of the three AzhwArs intuited the arrival of the Lord of ThirukkOyilUr as the
fourth one (DehaLIsan), who was mingling with them and pressing Himself against them in that
crowded space. Poygai Azhwar broke out first into singing of one hundred Paasurams in the
andhAthi style from the rapture of that experience of closeness with the Lord. These 100
paasurams are known as Mudhal ThiruvandhAthi.

Dr.K.C.VaradachAri sums up the message of Mudhal ThiruvandhAthi this way: " Poygai
AzhwAr covers the gamut of religious consciousness by describing the nature of God , the
nature of the soul and the means to reach Him (Bhagavath SamslEsham) that is natural to the
soul and whose (Isavaran and Jeevan) separation is the cause of all sufferings ".
 ~ 18 ~

MangaLAsAsana Dhivya Desams

***************************

There are seven dhivya Desams that Poyghai performed MangaLAsAsanam :

1. Srirangam
2. ThirukkOvalUr
3. Thirupparama Padham
4. ThiruppARkkadal
5. ThiruviNNagaram
6. ThiruvEngaDam
7. ThiruvehhA

Mudhal ThiruvandhAthi
*********************

As the first of the three Mudhal AzhwArs, Poygai, intuited Lord's presence/existence through "
his transcendent knowledge (Para Jn~Anam); the second AzhwAr (BhoothattAr) through
maturing gnosis passing into devotion (para Bhakthi) ;and the third (PEy AzhwAr )through the
intuitive conjoinment of Knowledge and Devotion (Parama Jn~Anam) attained the supreme
bliss of the vision of the Lord with His PirAtti". The paths chosen by the three AzhwArs to
experience the Lord and His pirAtti are not exclusive and independent paths, but they are a
continuum and "form one unitary growth (steps) in God realization".

Dr.K.C.Varadachari points out that "Gnosis knowledge , not inferential knowledge passes
through imperceptibly into devotion for the Divine, and this in turn progressively becomes love-
knowledge that is capable of knowing the Divine in His Fullness , that is to say with the Mother
Divine".

Swamy Desikan in his Sri DehaLIsa Sthuthi slOkams (6, 7, 9, 11, 16 and 17) celebrates the
avathAram of the Three ThiruvandhAthis of the Mudal AzhwArs, the Souseelyam of the Lord
of ThirukkOvalUr (DehaLIsan) and the incomparable experience of the AzhwArs in having the
darsana soubhAgyam of the Lord with His PirAtti.

Illustrative Verses of Poygai AzhwAr

*************************************

The Mudhal Azhwars used SvAdhyAyam (Vedam) and Yogam to see the Lord mingling with
them in their heart lotuses. Poygai AzhwAr's magnificent experience is contained in the first
pasasuram set on a cosmic scale:

"Deeming the world as bowl, the full sea as ghee, the fierce-rayed Sun as the luminous wick, I
have twined a garland of speech for the feet of Him , who wields the red flaming discus so that
there may be freedom from the ocean of (samsaaric) misery" (J.S.M. Hopper).

Out of his compassion for us, the suffering souls, Poygai perfomed uplifting UpdEsam in his
65th Paasuram:

"What was possible for me would be available to any one else too! To our Lord, who is difficult
to meditate upon, who is afar (in Sri Vaikuntam , who has a thousand names, if one but folds his
hands (anjali mudhrA in front of Him ), he will not be oppressed by KarmA , nor will he go to
hell , nor will he tread the path of pain even a bit" (J.S.M. Hooper & Dr.V.N.Vedantha Desikan).
 ~ 19 ~

Poygai and his fellow AzhwAr's mahA visvAsam in the power of the ArchA Moorthys of dhivya
Desam to bless them with all isvaryams including Moksham is etched in many of their
paasurams. For instance, Poygai reveals to us the VenkatEsa Tatthvam and the sacrednes of His
hills in the Twenty sixth paasuram of Mudhal ThiruvandhAthi:

"Three types of seekers resort to the Lord with sweet, cool TuLasi garlands (in hand) : the first,
seeking more wealth, second seeking kaivalyam; these two do not need the Lord any more; the
third type, ever clinging to Him with great delectation , set their goal only at Moksham, where
service to the Lord would be the bliss of life. All these three types of seekers can secure their
respective goals only if their stock of sins are consumed. The fire of sin has to be quenched. For
this, one has to resort to the holy hill of the Lord of ThiruvEnkatam. And what is of added
interest is that even the Nithyasooris in the midst of high beautitude in Vaikuntam come here
and worship the hill (of the Lord), which in turn kindles their heart lamps to unknown horizons;
such is the soulabhya quality-which would not be evident to them in Vaikuntam"( Dr.VNV).

Poygai AzhwAr reminds us about the power of the ArchA Moorthis to destroy our sins in his
78th Paasuram:

"Those who recite the name of the shrines of the Lord get freed of their sins and grief. Say,
therefore, Thiruvenkatam, ThiruviNNagar, ThiruvehhA and ThirukkOvalUr, wherein He reveals
Himself in different postures (ThirukkOlam), namely, as standing, seated, reclining and walking.
Your sins will vanish if you say 'vanish' --the sins you have perhaps committed in your varying
states, as standing, sitting etc." (Dr.VNV)

Poygai AzhwAr ThiruvadikaLE SaraNam

II BhUthatthAzhwAr II

The second of the three Mudhal Azhwaars was born at Maamalla Puram (Thirukkadanmallai
Dhivya dEsam). He is recognized as the amsam of Gadhai (mace) of the Lord known as
KoumEdhaki.He incarnated inside a Maadhavi (Kurukkatthi) flower during an Iyppasi avitta
 ~ 20 ~

nakshathram day. Poygai was born the previous day, when the SravaNa nakshathram was in
ascendance. Pey AzhwAr was born on the day after Bhootham, when Sathaya nakshathram was
in ascendance. If Poygai had intuited the Lord's presence amidst them at the dEhaLi through
transcendent knowledge (para Jn~Anam), Bhootham succeded in achieving the same result
through maturing gnosis passing into devotion (para-Bhakthi). Bhootham saluted the Lord with
another hundered verses set in anthAthi style, where the end (antha) of one passuram provides
the beginning for the subsequent paasuram .This anthaathi style assures that there is no break in
the chain of thought as one moves from one passuram to the next.

Dr.K.C.Varadachari has quoted the Gita SlOkam (XI.54) to compare the states of approach to
the Lord by the three Mudhal Azhwaars this way: " Knowing , seeing and entering into Him with
One's own entire being are the three processes that bear comparison with the three Azhwaars:
Poygai, Bhootham and pEy". Poygai saluted the Lord as Ubhaya Vibhoothi Naathan and Sarva
Seshi through his power of para-jn~Anam ;Bhootham described his anubhavam of the Lord as
the para-bhakthi ( para-Jn~Anam transforming into supreme devotion) anubhavam.

Bhoothattaazhwaar performed mangaLaasaasanam for thirteen dhivya dEsams:

1. Ayoddhi
2. Srirangam
3. Thiruk-Kadanmallai Tala Sayanam
4. Thiruk-kudanthai
5. Thiruk-kOttiUr
6. Thiruk-kOvaloor
7. Thiru-Tanjai MaamaNikkOil
8. Thirut-TaNNkaal
9. Thiruneermalai
10. Thiruppaatakam
11. ThiruppaaRkkadal
12. ThirumaalirumchOlai
13. ThiruvEnkatam

Second ThiruvanthAthi
*********************

The very first paasuram of Bhootham takes the same form of Poygai's first paasuram: "Devotion
as the lamp-bowl, aspiration as ghee, the mind that has melted out of delight as the wick, with
melting soul I have lit the bright flame of devotion to NaarAyaNA in the revealed Tamizh
language in verse". Azhwaar describes himself as "Jn~Ana Tamizh purintha naan" (I who have
chosen to construct a string of verses in Tamizh revealing supreme knowledge).

Illustrative paasurams of Bhootham revealing his para-Bhakthi

*********************************************************

In his third paasuram, Azhwaar describes the aprAkrutha dhivya lOkam of Sri Vaikuntam
reached through supreme devotion (Para-Bhakthi): “Oh! What a great wonder! Those who
worship the One and Only Lord resting on AdhisEshan at the milky ocean with fresh fragrant
flowers are enabled to reach the self-effulgent Sri Vaikuntam, where nithyasooris reside. Even
pristine dEvaas including Brahma have only heard about it as being such and such, but have
never seen it (Sri Vaikuntam) even once"(Dr.V.N.VedAntha Desikan).

In his 20th paasuram, Bhootham refers to the two types of bhakthAs of the Lord, who are
destined to enjoy the bliss of life (Bhagavath anubhavam). The first type gets freed from stigmas
amd dhOshams and then engages in eulogy of the Lord according to the way shown by the
 ~ 21 ~

saasthraas. The second type has jn~Anam about the sarva rakshaka Lord (NaarAyana sabdha-
vaachyan) and comprehend the glories of His ThirunAmams and recite them .This type is
propelled by Bhakthi Ruchi arising from poorva janma sukruthams (fruit of good deeds from
previous lives).

Bhootham praises the fruits of prapatthi in the twenty third paasuram as the attainment of any
boon one seeks (viz).,Isvaryam, Kaivalyam or Mosham itself.

In the thirty third paasuram, Azhwaar describes his blissful state through the engagement of his
indhriyams in service to Him: "Oh Lord of Lakshmi! My heart rejoices because of being
absorbed in You. My tongue (and speech) would revel in singing about Your holy feet. My whole
body too revels in a dance of joy, circling round You and Your devotees, singing then the praise
of Your lovable weapons, chakram, sankham etal –with abandon not minding what others would
say ".

In the thirty seventh paasuram, AzhwAr performs upadesam for us: Out Lord's holy feet are
very fit objects for our aarAdhanam. Those, who do not seek these holy feet for protection
would be born again and again in this samsAram and lead lives filled with grief. He asks us to
banish the vulgar pleasures of the world and choose instead a life devoted to BhagavannAma
SankIrthanam at all times.

In the 44th paasuram, AzhwAr reveals that the Lord takes on His mighty shoulders the burden (
Bharam) of protection of those, who seek His lotus feet as refuge remembering His role as
SaraNAgatha Rakshakan.

In the 46th paasuram, AzhwAr points out the action taken by the Lord for the benefit of those,
who seek His holy feet as refuge. AzhwAr describes that the Lord has already taken His abode
for our sake at ThirukkOttiyoor, Thiruvenkatam, ThirumAl-IrumchOlai and Thiruneermalai and
is waiting for us at these dhivya desams.

In the ninety first paasuram, Azhwar gives us excellent advice for our upliftment: “Oh Men of
the World! You go on committing various sinful acts that land you in cruel narakam. If You want
to escape this fate, perform prapatthi at the feet of the Lord with an anjali. Do perform Prapatthi
to our Lord, the most generous one, who will take care of you and grant you mOksham .The
performance of the pracise of His sworn dharmam as Sarva Loka SaraNyan and Jagath
Rakshakan pleases him immensely.

In the concluding 100th paasuram, AzhwAr makes the most moving appeal to the Lord and
shows us the way as well to appeal to Him for gaining His grace:" Oh Supreme Lord with great
attachment to Your devottes! Oh Lord of boundless greatness! Oh Lord of Nithyasooris! Oh
'wearer of lovable TuLasi garlands! Oh destroyer of the enemies of Your devotees! My love for
You is not to stay within a limit. It does not remain contained. It flows over and throws me
down senseless. Please note that this love will not subside except until I have Your darsana
soubhAgyam. Hence, Please grant me that boon and bliss “(Dr.V.N.VedAntha Desikan)

BhUthatthAzhwAr ThiruvadigaLE saraNam

 ~ 22 ~

II PeyAzhwAr II

PeyAzhwAr is the third of the Mudhal AzhwArs. He was born in Mylapore (Maada Maamayilai)
inside a red lotus flower bloomin in the well at AdhikEsava PerumAL Koil as the amsam of the
Lord's Sword (Nandhakam).

This AzhwAr was PerumAL-obsessed (pitthan) and hence was called pEy AzhwAr. Just like
PeriyAzhwAr, he was able to have the direct sevai of PerumAL effortlessly through his Parama
Bhakthi. He performed MangaLAsAsanam for PerumAL, ThAyAr and PerumAL's weapons at
ThirukkOvalUr just as PeriyAzhwAr did at Tenn Mathurai. pEy AzhwAr is considered as an
AchAryan for Thirumazhisai AzhwAr in our sampradhAyam.

Dr.VedAntha Desikan points out that Poygai elaborated upon manana Paryantha Jn~Anam
(transcendent knowledge) as his way of experiencing the Lord. Bhootham focused on the
derivative of Jn~Anam, dhyAnam/nithidhyAsanam to similar effect. pEy AzhwAr joined both
experiencs to arrive at Para Jn~Anam for the total vision / sevai ( ParipoorNa-SaakshAthkaram
) of the Lord with His PirAtti. Poygai saluted the Lord as Ubhaya Vibhoothi Yukthan (possessor
of the wealth of both leelA vibhoothi and nithya Vibhoothi / this world and Sri
Vaikuntam).Bhootham pointed out that the NaarAyaNa Naamam stands for the Ubhaya
Vibhoothis of our Lord. pEy AzhwAr asserted that this Ubhaya Vibhoothi yuktha NaarAyaNan
should be addressed with the prefix of "Srimath " ( Sriman NaarAyaNan ) in recognition of His
Eka Seshithva Yogam .

pEy AzhwAr performed MangaLAsAsanam for 15 dhivya dEsams:

1. Thiru atta bhuyakaram

2. Thiru AtthiyUr
3. Thiruvarangam
4. ThiruvallaikkENi
5. Thirukkatikai
6. Thirukkudanthai
7. ThirukkOttiyUr
8. Thirupparama Padham
9. ThiruppAdakam
 ~ 23 ~

10. ThiruppARkkadal
11. ThirumAlirum ChOlai
12. ThiruviNNagar
13. Thiruvehha
14. ThiruvEnkatam
15. ThiruvELukkai

Dr.K.C.varadachari describes the unique greatness of pEy AzhwAr this way : " His greatness lies
in his knowledge-vision of the Divine from deeper perception of God's eternal di-unity as
Divine Two , comprising NaarAyana and His consort Sri ( Thiru). This perception , which is
subtle and deep profoundly revealing the divine's Integral Nature , goes beyond the intuition of
Poygai and the dream (meditation)of Bhootham in so far as it shows the redemptive Grace of
God to one , who has verily entered into Him.The impersonal or logical highest of Poygai melts
imperceptibly into the Personal Highest of Bhootham and grows into the experience of Grace
inseperably united with the Person , who is the primal cause of ALL , the support and
sustenance of all the worlds. The DivineMother has been brought into the vision of God , and
this experience has become cardinal to the entire theology of Sri VaishNavism , which
emphasizes that Sri Devi is the redemptive grace , which operates on and through every function
of the Divine Lord-Cause. Nothing in the World is Graceless (i-e) all evil; for , at the bottom of
all is the operation of the purest Grace , a grace-power that is omnipotent, leading the soul to its
transcendent destiny , acting as the Teacher and Mother and all".

Illustrative Examples of pEy AzhwAr's parama Bhakthi

****************************************************

According to Dr.K.C.VaradAchAri, we have to remember three gems of spiritual experience of

God in pEy AzhwAr's prabhandham:

1. The Supreme Lord is Sriman NaarAyaNan possessing Sri Devi in His divine heart
2. He is the most beautiful and satisfying Being
3. He is the tenderest healer of of all sorrows and abolisher of sins and fear of samsAram as well
as granter of Moksham.

In the very first verse pEy describes with exultation the great joy of the seeing the Lord with Sri
Devi and His dhivya aayudhams (weapons):

"Today is a great day .I secured the privilege of seeing the Lord's Form (ThirumEni), by His
grace. I saw MahA Lakshmi; I saw Her on a pure gold body of the Lord; His effulgence was like
that of the Sun; I saw the enemy-destroying, fiery, but beautiful chakram (in one hand); I saw
also the bent Conch (Paanchajanyam) in the other hand. All of these I saw in my dear Ocean-
hued Lord, Sriman NaarAyanan "(Dr.V.N. Vedantha Desikan).

In the second paasuram, pEy addresses the Lord as ThirumAl (Lord of Lakshmi) and says:
"Today, I saw Your feet and clasped them as my refuge for ever. Thus, I have successfully
obviated all my future births.

In the third paasuram, AzhwAr points out that Sriman NaarAyanan is "the sure medicine with
which we can cure ourselves of the maladies like SamsAram". In the fourth paasuram, Sriman
NaarAyaNan's ThiruvadigaL are pointed out as our Means, Goal and the bhOgyam (enjoyemnt).

The Holy feet of the Lord has the greatest fascination for pEy because of its redemptive power.
In the 24th paasuram, He begs his mind to hold onto His lotus feet and asks the mind to keep
on worshipping them without a break forever.
 ~ 24 ~

pEy AzhwAr's " God-madness " finds its outlet in the 35th Paasuram this way: " My eyes long
and yearn for seeing the golden form of the Lord with His many aabharaNams and flower
garlands adorning His divine chest. Meanwhile, my hands wish to supplicate and serve at the feet
golden, with well-set songs in tandem with the beetles that hum in His garlands, in praise of His
valorous feats".

The Upanishadic insights of the divine attributes of the Lord and His svaroopa VisEshams are
brought out beautifully by pEy Azhwar .We will cite a few:

"If one were to define and describe the Lord fully, it would be an impossible task. There is no
one like Him. He is singular and incomparable. He is the soul to all beings and things , which are,
so to say, His Body...Such a personage is indeed the Only One, namely, the Lord "( Paasuram
38)...(Dr.V.N.Vedantha Desikan)

"The Lord is the sustaining force for our existence. We exist only because He so wills
it...Remember He has sworn, as an oath, to protect us " (Paasuram 40).

"He was alone at first. He is the material cause of the world (Paasuram 46).This statement is a
direct echo of MahOpanishad Vaakyam: "yEkO ha vai NaarAyana aaseeth".

The message (upadesam) given to us in the 88th Paasuram is some thing that we have to reflect
with intensity always because of its greatness and optimism: "Oh Men of the World! You
obviously suffer from a misgiving: The path prescribed by the SaasthrAs is good and to be
adhered to. But, I have been on the wrong and sinful path forever. Where is the hope for my
redemption? This doubt, this diffidence, is not warranted. Once You surrender at His feet, which
are golden and which are most delectable, with an absolute faith in His nature to intervene on
behalf of a surrendered one, then all your piNyams and pApams will disappear from the very
moment of the act of surrender (prapatthi)"...Dr.V.N.V

The 95th paasuram is a great anubhavam of AzhwAr's Parama Bhakthi. Here, the Azhwar says:
"I lit a lamp--a lamp of realization that He is THE UpAyA well-set for us.I caught Him in the
bright light of my lamp, netted Him as though in my firm vow to be in implicit obedience to His
commands. He gladly entered my heart, stood, then sat and finally laid Himself down, making
my heart His perennial abode "...Dr.V.N.V

In the 100th and concluding paasuram, pEy AzhwAr pays tribute to Sri Devi in recognition of
this Prabhandham being One, which enjoys the Union of the Lord with Sri Devi, His PirAtti.He
declares" thEn amarum poo mEl Thiru, namakku yenRum Saarvu". AzhwAr concludes his
powerful prabhandham this way: "That MahA Lakshmi is the sure resort to us, of discerning
ability in all the stages--PurushakAra (Commendation/sipArsu), UpAya (Prapatthi performance)
and UpEya (bliss enjoyment as fruit of our effort).

pEy AzhwAr ThiruvadigaLE SaraNam

 ~ 25 ~

MudhalaazvargaL
By. Dr. Saroja Ramanujam M.A., Ph.D, Sanskrit Siromani

Poigai Azvar, Boothathaazvar and Peyazvar are the first three azvars. Poygai
Azvar appeared on a lotus flower in a lotus-pond in kanchipuram in 7th century
AD in the month of Aippasi on sukla ashtami on the day of the star
ThiruvoNam. Hence he was called poygai(lotus-pond) Azvar. He was supposed
to be the amsa of paanchajanyam, the conch of the Lord..

Boothatthaazvar appeared on a neelothpala flower in the midst of jasmine bush

in Mahabalipuram, in the same month in the same year and on the next day,
navami,with the star avittam and was supposed to be the amsa of koumodhaki,
the mace of the Lord.

Peyazvar appeared in the same year and month as the other two and on the next
day ,dasami, day of the star sadhayam and was supposed to be the amsa of
nandhaka, the sword of the Lord.

Thus all the three appeared on three consecutive days and they are known as
mudhalaazvars or the first among the azvars. The three of them were great
devotees of the Lord from their birth and traveled to all places singing his
glory. Then the Lord willed to make them meet each other and created a wish in
their minds to go to Thirukkovilur. They went there and had the datrsan of the
Lord in the temple separately. At the night fall Poygai azvar went to the house
of a vaishnava and rested in the narrow passage inside the door with the
permission of the residents. Then by the will of the Lord Bhootahthazvar also
came to the same place and enquired whether there is any place for him to stay.
Hearing this Poygai azvar said one can lie down and two can sit in the space.
Then Bhoothathazvar went inside and at that moment Peyazvar also came there
and took shelter on hearing Poygaiazvar saying that there was space for one to
lie down, two to sit and three to stand. Then they got acquainted with one
 ~ 26 ~

another and finding themselves to be of the same mind they happily conversed
about the Lord.

Suddenly they found that the place was crowded as though someone else has
got in but they could not find anyone. The Lord who was the fourth also created
heavy rain outside so that they could not go out. Then the three came to know
the presence of the Lord by the power of their devotion. They started to sing on
His beauty , seeing Him with their mind. Each one sang 100 verses in the form
anthaadhi and they are known as mudhal thiruvanthaadhi, irandaam
thiruvanthaadhi and moonRaam thiruvanthaadhi respectively.

Poygai Azvar first started with the following pasuram and continued to sing
100verses which was continued by the other two .

vaiyam thagaLiyaa vaarkadalE neyyaaga

veyyakkadhiron viLakkaaga-seyya
sudaraaziyaan adikkE soottinEn sonmaalai
idaraazi neengugavE enRu,.

It means, The world is the lamp, the sea is the ghee and the Sun is the flame.
Under the light of this lamp I offer this garland of words to the feet of Him who
is wearing the chakra. Let the sea of samsara be removed.

The three elements earth, prthivee, water, ap, and fire or light, thejas are
denoted by the words, vaiyam, vaarkadal and kadhirOn. These form the sthoola
jagath, gross universe. The whole world is the creation of the Lord and the
insentient matter, achith, as well as the sentient self, chith, are to be used only
in the service of the Lord. This idea is portrayed in this pasuram by saying that
the earth is the lamp as it is the solid part of the world and the sea that surrounds
it is the liquid part and hence the metaphor of the lamp and the ghee
respectively. The lamp and the ghee alone will not give light. It is supplied by
the Sun which is the thejas of the Lord. Azvar, representing the sentient
principle of the world, chith, says that in the light of the lamp he offers his
garland of verses to the feet of the Lord. The light is also the thejas of the Lord
as the Upanishad says, "thamevabhaantham anubhaathi sarvam thasya bhaasaa
sarvam idham vibhaathi,' (Mund.2.2.10) all luminous bodies reflect His light by
which all shine. Hence He is the means and the end, upaaya and upeya.

Next Bhoothathazvar sang 100 verses beginning with the following pasuram.

anbE thagaLiyaa aarvamE neyyaaga

inburugu chinthai iduthiriyaa-nanburugi
jnaanacchudarviLakkEttRinEn naaraNaRku
jnaanatthamiz purindha naan
 ~ 27 ~

I, who has composed this 100 pasurams in order to expound the bhagavatjnana,
has lighted the lamp of knowledge to the Lord Narayana, with the devotion as
the lamp, the exuberance as the ghee and the mind melting under the love for
the Lord as the wick.

This pasuram displays the wisdom that comes out of devotion and the
overflowing love that melts at the very memory of the Lord. The words anbu,
aarvam and inburuguchinthai are all the successive stages of bhakthi that leads
to jnana.

Peyazvar was the last to sing thiruvanthadhi when the Lord was seen by them in
the light of the lamp lit by the other two and he describes the beauty of His
form. His pasurams start with the following one and they are very beautiful as
he describes the Lord as seen in front.

thirukkandEn ponmEnikandEn, thigazum

arukkan aNiniRamum kandEn,-cherukkiLarum
ponaazikandEn purisankham kaikkandEn
ennaazi vaNNan paal inRu.

I saw in the Lord, who is of the hue of the sea, Sreedevi, and the golden form of
the Lord, the luminance like the Sun, the discus which shines golden in the
battle field and also the conch in His hand.

The Lord is referred to aazivaNNan, having the colour of the sea, and the azvar
saw also sreedevi on His chest whose golden hue made Him also appear golden,
which makes the azvar say 'ponmEni kandEn,' "I saw the golden form of the
Lord" The luminance of the Lord was like that of the Sun. This reminds one of
Sanjaya describing the Visvaroopa of the Lord as 'dhivi soryasahasrasya
bhaveth yugapath utThithaa,' like 1000suns rising at the same time.

The sight of the discus, chakra reminds the devotee of the battles of the Lord
against evil forces in which the chakra strikes fear at the heart of the enemies of
His devotees as He has no enemies . samo aham sarvabhootehshu ne me
dhveshyo asthi na priyaH,, he says in the Gita, meaning I am impartial and have
no enemies or friends." But to protect His devotees He never hesitates to wield
the chakra.
Purisankham means the panchajanya , which is known as valampuri sankham,
having the curve on the right side instead of left which is found normally, the
blowing of the conch itself is enough to shake the enemies.

Thus the mudhalaazvars had the darsan of the Lord which He willed in order to
get the thiruvanthadhis from them to benefit the world.
 ~ 28 ~

Bio – data of ManavAla mAmunigal.

AvathAram SAdArana,Iippasi, MUlam. ( 1370 A.D. )

Father ; TthigazhakkidanthAn thAdArappan.
AchAryan : ThiruvOimozhi pillai.
Avathara sthalam : sikkil kidaram near
Azhwarthirunagari.
Arulicheyalgal : UpadEsa rathnamAlai ;
ThiruvOimozhi nUtrandAthi ; Arthiprabandham ;
YethirAja vimsathi ; Sri KAnchi Divyadesa sthuthi ;
Thiru Aradhanakramam.
Paramapadam : RudrothkAri, Masi, Sravanam.
********************************************
 ~ 29 ~

஫ாமுனிகள் பஞ்சகம்.

நீ ண்டும் அந்த அ஥ந்த஦ின் நறு஧ி஫யினளக ,

னயனகம் தனமத்தழ ஥ீரும் ஓர் ேளதளபண ;

ஆண்டு அயதரித்து இபளநளநுஜர் யமழனில் ,

னயணயம் தனமத்தழ ச் பேய்த ஥ளன஦ளஸப ! 1.

தழகமக்கழ ந்தளன் தளதளபப்஧ன் ஋ன்஧யரின் ,

தழருநக஦ளய் ஐப்஧ேழ ப௄஬த்தழல் இவ்வு஬கு ;

புகம னயணயப்஧ணி ேழ஫க்க ஋ம்ப஧ருநளன் ,

தழருயளனளல் த஦ினன் கூ஫ப்ப஧ற்஫யன்ஸ஫ள ! 2.

உ஧ஸதறபத்஦நளன஬, ஆர்த்தழப் ஧ிப஧ந்தபந஦ ,

ேழ஫ந்த ஥ல்களயினங்கள் ஧஬யற்஫ழன் ப௄஬ம் ;

உ஧ஸதறழத்து ஥ீர்நக்கள் கன த்ஸத஫ ஸயண்டி ,

஧பந்த ஋ண்ணத்து ன் யளழ்ந்த ப஧ரின ஜீனபன்ஸ஫ள ! 3.

 ~ 30 ~

஋தழரிகள் உம்னந உனிரு ன் பகளல்஬஥ழன஦த்து ,

஥ீர் குடினிருந்தக் குடிலுக்கு தீனயத்து நகழந்தழ ;

஋தழரில் ஆதழஸறர஦ளக பய஭ியந்து அயர்க்கு ,

஥ீர்னளபபன்று ஥ழரூ஧ித்துக்களட்டின நணயள஭ஸப ! 4.

தழரு஥ளடு அ஬ங்கரித்தழ ஓர்ருத்ஸபளத்களரினில் ,

நளேழநளதத்தழல் ஒரு தழருஸயளண ஥க்ஷத்தழபத்தழல் ;

ப஧ரு஥ள ளம் ஧பந஧தத்தழன஦ ஋ய்தழ தழருநள஬ழன் ,

ஆேழதன஦ப் ப஧ற்஫ நளப௃஦ிகஸ஭ ஥ீர் ஧ல்஬ளண்டு யளமீ 5.

ப஧ளய்னகனடினளன்
 ~ 31 ~

S
r Sri Manavala Mamunigal
i
Sri U.Ve .Oppilaippan Koil VaradAchAri Sadagopan

M
a
n
a
v
a
l Sri ManavALa Maamunigal revered also under the names of Sri Vara Vara Munni,
YathIndhra pravaNar is one of the greatest Sri ViashNavite AchAryAs. He was born
in the village of Kidaram in the year 1370 AD and ascended paramapadham in the
a
year 1443 AD. He has blessed us with 19 granthams. Three of them are in Sanskrit.
The rest are in Tamil and ManipravALam. The three works in Sanskrit are: YathirAja
Vimsathi, Sri DevarAja mangalam and Sri Kaanchi DevapperumAL SthOthram. His
ninteen granthams can be classified under three major categories:

(A) VyAkyAna Granthams or commentaries on the works of earlier AchAryAs like Sri
M
PiLLai Lokaachaar, PeriyavaacchAN PiLLai and Thiruvarangatthu Amudanaar. These
eight VyAkhyAna granthams are:

a
1.
2.
Sri Vachana BhUshaNam
Mumukshuppadi

m
3.
4.
Tattvathrayam
AchArya Hrudhayam
5. Jn~Ana Saaram
u
6.
7.
PramEya Saaram
PeriyAzhwAr Thirumozhi
8. RaamAnuja NooRRanthAdhi
n
(B) Three granthams known as PramANa Thirattu are:

i
1. Eedu
2. Sri Vachana BhUshaNam
3. Tattvathrayam
g
(C) His Own Granthams in Sanskrit (3) and Tamil (5) add up

a
to the remaining Eight :

1. UpadEsa Rathna Maalai

 ~ 32 ~

2. ThiruvAimozhi NooRRanthAdhi
l3.
4.
Iyalc ChaaRRu
ThiruvArAdhana Kramam
5. YathirAja Vimsathi
6. DevarAja MangaLam
D7. Sri Kanchi DevapperumAL SthOthram
r8. Aaarthi Prabhandham, his last grantham .
.
He lived for 73 years on this earth performing many Kaimkaryams and undertook
Vmany pilgrimages to many Sri VishNavite Dhivya dEsams. Most of his life was spent
.however at Srirangam. The work known as "YathIndhra pravaNa PrabhAvam"
records the life and accomplishments of this important AchAryA.

SHis devotion to AchArya RaamAnujA, Swami NammAzhwAr and NammperumAL was

extraordinary. He spent a significant portion of his life at Srirangam worshipping
aSri Ranganaathan and peforming KaalakshEpams on AzhwAr-AchAryAL
daruLiccheyalkaL.
aWhen he was 60, Sri RanganAthA wanted to honor Sri ManavALa Maamunigal for all
ghis kaimkaryams in spreading the message of NaalAyira Dhivya prabhandham. He
ocommanded Sri MM to conduct an year long lecture series on SatAri Soori's
ThiruvAimozhi at Srirangam in His presence. All the regular uthsavams for the Lord
pof Srirangam was cancelled that year, while He heard the pravachanams on
aThiruvAimozhi based on all the five commentaries starting from aRAyirappadi. At
cthe conclusion of these pravachanams, a small boy with dhivys tEjas came from the
back of the sadas and sang a verse that has come to be known as the Taniyan for
hSri MaNavALa MaamunigaL:
a
srIsailEsa dayaapaatram dhIbhakthyAdhi guNArNavam
rYathIndhra pravaNam VandhE RamyajAmAtharam munim
i
The audience and Sri MM were wonderstruck after the small boy disappeared as
afast as he came on the scene. Later, through His archakAs, Sri RanganAthA
rrevealed that it was He who appeared as a boy to pronounce the famous Taniyan
for Sri ManavALa Maamunigal, who is considered as a reincarnation of AchArya
RaamAnujA. Earlier at Thirukkurungudi, the Lord had appeared before RaamAnujA
sand requested for UpadEsams on rahasyArhtams and took on the name of Sri
wVaishNava Nambi as a result of these upadEsams.

a
mSri:
iSrisailEsa dayApatram dhIbhaktyAdi gunArnavam
yatIndra pravanam vandE ramyajAmAtaram munim.
g
aThanian of Sri Manavala Mamunigal (Invocatory verse)
by Sri Sri U.Ve Velukkudi Krishnan Swami
l
.
It is known to one and all that the above srisukti was submitted to the feet of

o
Swami MM by none other than Lord Ranganatha. Namperumal wanted to hear
tiruvoimozhi kalakshepam from Swamy MM. He conducted kalakshepam of
tiruvoimozhi starting on the paritapi year 31st day of avani sukla caturdasi friday.
i
It continued for 1 year and the sattumurai was on aani moolam. For this one year
all the utsavams of namperumal were stopped. During the sattumurai, namperumal

l
appeared as a 5 year old archaka boy and recited this sloka in praise of his
acharyan i.e. MM. Why did he choose MM as his acharyan.

Here is an interesting logic.During Ramavatara Viswamitra was Rama's guru who

 ~ 33 ~

teached mantras. But was he the right guru for such a great being like Rama ? No.
He himself was a person who fell prey to kama and krodha. We know that he
became the father

V
of Sakuntala and in another instance he even forgot his nitya anushthana. So Rama
was not fortunate enough to get a right guru who would be apt for his prabhavam.
Rama waited till the next avatara.

a
Saandipana was Krishna's guru. When the vidyabhyasa was over , Krishna wanted
to give guru dakshina anything that his guru wanted. Initially, saandipana refused

r
to accept anything. When Krishna insisted, he consulted his wife and kept a request
to Krishna. To search and bring back his lost son. (odu vaimayumuvaniyarpirappum
unakku mun tanda anthanan oruvan - kaadal en magan pugalidam kanen - kandu

a
nee taruvai - kodil vaymayinan). Krishna even though fulfilled the wish of his guru,
was sad. Why ? Would it not be fitting for a guru to request Krishna for moksham
and kainkarya. Leaving that he requested for a wordly pleasure - son. So, krishna
d
had to again wait till his next avatara.

A
Lord Ranganatha is the representative of Rama and Krishna. Thondaradippodi alwar
in his tirumalai first says " silayinal ilangai setra devane devanavan" then adds "
kattrinam meytha endai kazhalinai panimineere".When we said to alwar that both

c
are not possible because Rama and Krishna belong to a different yuga and we are
in Kali yuga , alwar gives the solution " kaattinan tiruvarangam uypavarkku uyyum
vannam". So Ranganatha is undoubtedly the representative of Rama and

h
Krishna.Ranganatha decided not to miss the bus atleast in this avatara - i.e. to have
a guru commensurate with his own mahima.

A
Thus, he selected MM as his guru. This is evident from the taniyaan that
Ranganatha has submitted to the lotus feet of Swami MM. Srimannarayana is the
prathamacharya in our sampradaya. MM is the acharya for the prathamacharya.
r
Everyone prostrates before the Lord and say Namaha or vande.

i
The Lord himself is uttering "vande" towards MM here. Such is the greatness of MM
in our sampradaya.Both the acharya and sishya stand out for their beauty
(handsome). Sisya is azhagiya manavalan. Acharya is azhagiya manavala
muni.Srisailesa dayapatram is praised as the mantra, stotram and pranamam
recited of Ranganatha. I will write as to how it is a mantra ( as told by our
poorvacharyas) and how it is held in high esteem than tirumantram.

S
The word mantra means :

a
1. " mantAram trAyata iti mantra: " - 'that which protects one who chants or thinks
about it.' i.e. we keep tirumandiram in our nitya anusandhanam and it protects us.
Even the Lord himself is called as Mantra: . Tirumangai alwar in his
d
tirunedunthandakam : "andanar mattu andi vaitha mandirathai mandirathal
maravadu enrum vazhdiyel vazhalam mada nenjame." andanar - brahmin, madu -

a
wealth (vedas are the wealth of brahmins-brahmanAnAm dhanam veda:) andi -
vedantam. andi vaitha mandiram - bhagavan. mandirathal -
tirumandirathal vazhthavendum. In this song both bhagavan and tirumandiram are

g
called as mantram by alwar - as both of them protect anyone who thinks about
them. In sahasranama also we come across "mantra: candrAmsu: bhaskaradyuti:"

o
2. Mantra also means "matri guptabhashaNe" - that which is a rahashya. Of course
we know, tirumandiram is the first of the rahasya.Now, Pillai lokam jeer and other
poorvacharyas establish that Srisailesa mantram qualifies/excels in both these

p
meanings. The similarities are :

1. Tirumantram and Srisailesa mantram are both told by Srimannarayana himself.

S
2. Both would protect one who chants them. The Lord protects us. Everyone
 ~ 34 ~

prostrate before the Lord.

s
If he in turn says " ramyajamataram munim vande", it is clear that he shows us the

S
feet of MM for our protection. Lord's upadesa is to salute Himself in tirumantram.
But his anushtana is not so in Srisailesa mantram. He salutes MM. Will the world
give weightage to upadesa

a
or anushtAna ? (preaching or conduct). Obviously anushtana. Thus, Srisailesa
mantram protects even the protector himself.

n
3. Pranavam, the first word of tirumantram is recited before and after vedas it is
also said omkara prabhava veda:. Srisailesa mantram is recited before and after the
tamil vedas.

4. Om connotes seshatvam of the jIva i.e. jIvAtmA's servitude towards the Lord.
akArArthO vishnu: ... makArArthO jIva:. Om says that jIvAtma who is said by 'ma'
is the servant to the paramAtma who is said by 'a'. In each phrase of Srisailesa
mantra this meaning (seshatvam) is found. Let us see how it is:

SrisailEsa dayapatram - SrisailEsa = Lord Srinivasa = 'a'. dayApAtram - one who is

bestowed with His kripa = jIva = 'ma'. So 'ma' is the servant of 'a'. SrisailEsa would
actually mean tiruvoimozhi pillai. Even in this case acharya is none other the Lord
himself "sAkshAt nArAyanO deva:...". So he can also be denoted by 'a'

dhIbhaktyAdi gunArnavam - wisdom and devotion. In our sampradAya - jnAna

would in fact mean seshatva jnAna only. Devotion would also come to a servant
only. So both these denote seshatvam.

yatIndra pravanam - Who is a yatIndra ? one who unites the jIvatma with the
paramAtma with his upadesa = a bhagavata or an acharya. pravanam - servitude to
a bhagavata or an acharya. A person is acclaimed as a servant to the Lord only if he
is a servant to a bhagavata. bhagavatseshatvam is fulfilled only if he is a bhAgavata
sesha. This is the inner meaning of om. So this also connotes seshatvam.

ramyajAmAtaram munim - ramyajAmAta = azhagiya manavalan = ranganatha = 'a'.

muni = one who meditates (mananam karoti iti muni:)= jIva = 'ma'. So one who
always thinks about ranganatha as his Lord is His sesha. This phrase also denotes
seshatvam.

Since all the four parts of SrisailEsa mantram explains the meaning of Om , this is
praised as a mantram.SrisailEsa mantram is not only equal to tirumantram. In fact
it excels. tirumantram is a rahasya. But since it is a part of veda - any one who has
the right to chant veda can chant tirumantram. He may be a karma or jnAna or
bhakti yogi. Hence in the true sense it is not a rahasya. But is that the case with
SrisailEsa mantra? No. Only prapannAs chant this. So this truly is the rahasya.
Moreover the Lord first propounded tirumantram. Realising its limitations, later on
brought out SrisailEsa mantram in his anushtanam.

After all these, will anyone have a doubt that SrisailEsa dayapatram is THE
MANTRAM. Let us all chant on Ippasi moolam the greatness of MM - acharya of the
prathamacharya.

Sri:

Srirangam
Photo Courtesy: acharya.org

Upadesa Ratnamalai (An Overview)

by Sri U.Ve .Oppilaippan Koil VaradAchAri Sadagopan
 ~ 35 ~

Structure and Content of Updesa Ratnamalai:

There are 73 paasurams and one Taniyan in URM.The individual paasurams fall into
Six distinctcategories (A-F) :

A)Paasurams (1-3): Introductory remarks

In the first paasuram , MM declares that he is performing upadesam for the future
generations in strict accordance with the upadesam that he himself received from
his Achaaryan, Thiruvaaimozhip piLLai and his AchArya paramparai.In the second
paasuram , he comments about the potential impact of his URM on two categories
of people . He says that the learned ones of discriminating intellect will study URM
and instruct other devotees of the Lord on it with joy. The other category will reject
his prabhandham out of jealousy and no harm will come to him because of their
rejection of his sadhupadesam .In the third paausram , MM performs
MangaLAsAsanam for the AzhwArs and AchAryAs , their Sri Sookthis and says
pallANdu to them along with the VedAs , whose essence they represented .

(B)Azhwar-AchAryAL birth details (Months/Stars/Places of Birth)

MM devoted 35 Paasurams to cover the details regarding the month of the birth,
the constellation in ascendance at the time of birth , the avathAra sthalams and the
unique glories of each of them ( paasurams 4 to 38). For some AzhwArs, he
devoted one paasuram (e.g)., ThiruppANar , Thirumazhisai , ThoNdaradippodi and
KulasEkarar . For NammAzhwAr , Madhura Kavi and Thirumangai , he dedicated two
paasurams . ANDAL and
EmperumAnAr received three paasurams and PeriyAzhwar had the unique
distinction of being saluted with five paasurams . The details on the affectionate
tributes by MM are covered in detail in his home pages .

C. The Glories of the Commentators on AruLiccheyalkaL (34-50)

MM's salutation starts with a tribute to Naatha Muni, who restored Dhivya
prabhandhams to circulation with the anugraham of Swamy NammAzhwAr. He
continues with his salutation to EmperumAnAr , the krupAmAthra
pradannAchAryar,and thanks him for his exquisite help in spreading the messeage
of ThiruvAimozhi through the niyamanam to Thirukkurhai PirAn PiLLAn to write his
scholastic commentary on it. next, MMexpresses his gratitude to the five renowned
commentators on ThiruvAimozhi: Thirukkuruhai PirAn PiLLAn , Namjeeyar ,
PeriyavAcchAn PiLLai, Vadakku Thiruveethi PiLLai and Vaadhi Kesari Azhagiya
MaNavALa Jeeyar .MM also refers to the blessings of Azhagiya MaNavALa PerumAL
NaayanAr, the brother of Sri PiLLai LokAcchAr through his commnetarieson
ThiruppAvai, AmalanAdh PirAn , KaNNInuNN SirutthAmpu and ThiruvAimozhi of
Swamy NammAzhwar (AchAryaHrudhayam ).

D. Tributes to Sri PiLLai LokAcchAr and His Rahasya Granthams(51-70)

Among the 18 Rahasya granthams of PiLLai LokAcchAr , MM focuses on Sri Vachana

BhUshaNam(SVB) as a dhivya saasthram and points out that it is " SaangAkhila
Dhramida-samskrutha roopa Ved SaarArtha sangraha mahArasa Vaakhya jaatham
( the essence of the Sanskritic VedAs and their six angAs in Tamil).He instructs
us that the understanding of the deep meanings of SVB through a sadAchAryan and
conducting one's life according to those percepts would be the best of blessings
that can come one's way.
 ~ 36 ~

From paasurams 60-70, MM elaborates on the key messages of SVB. Some of these
messages are: (1) Those without AchArya Bhakthi will not enter Sri Vaikuntam (2)
A sishyan, who fully understands theimmensity of his AchArya upakAram will not
live away from his AchAryA's sacred feet ; here , MM points out the importance of
AchArya kaimkaryam(3) AchAryan will protect the Aathma SvaruPam of his sishyan
and latter in turn will tend with devotion the deha samrakshaNam of his AchAryan
.The importance of nithya kaimkaryam at the feet of one's AchAryan is emphasized
here and the example of the devoted service of Pinpazhakiya Jeeyar's kaimkaryam
to his AchAryan, nampiLLai is cited here.(4) the pursuit of the anushtAnams as
established by poorvAchAryALs is emphasized instead of following noothana
VishNavam . MM states that the spiritual growth should be through climbing the
steps of the ladder of anushtAnam established by PoorvAchAryALs (5) AasthikAs
following the true way shown by our AchAryAls are the only ones for us to follow
(6)sathsangam is the most important cause for the enhancement of our Aathma
guNams.

E and F : Upadesa Nigamanam and Phala sruthi (71-73)

In paasuram 71, MM condemns the pseudo scholars , who twist the meanings of
SVB according to their own will as Moorkkars and instructs us to stay away from
them . In the 72nd paasuram , MM gives us the Upadesam that those who seek a
sadAchArya and follow the golden way shown by the SadAchArya paramparai will
get rid of the afflictions of samsAram and for them even this earth will be like Sri
Vaikuntham .He paraphrases NammazhwAr's Sri Sookthi: " ippatthum Uraikka
VallArkku VaikunthamAhum tammUrellaam ".In the concluding Seventy third
paasuram , MM invites us to study and reflect on the upadesams housed in this
prabhndham and informs us that such an effort will grant us the parama krupai of
EmperumAnAr without fail.

The 74th Paasuram of URM

MM had the intention of creating 74 paasurams for URM as a measure of his respect
for the anugraham of AchArya RaamAnujA in appointing 74 simhAsanAdhipathis to
grow "EmperumAnAr darsanam ". At hat time one great AchAryan , who had
revered MM as " the NadamAdum Dhaivam" composed a paasuram known as "
MannuyirkaL inkE MaNavALa Maamunivan " and begged Lord RanganAthA to
include this paasuram along with the 73 composed until then by MM and as a result
of Bhagavaan"s niyamanam (Command ), the above paasuram was included as the
74th paasuram of URM for our daily recitation . This paasuram addresses the
Mumkshus ( those desiring Moksham ) and states: " Oh Mumkshu ChethanAs ! If
you hold on to the lotus feet of MM on your heads during your earthly stay as your
sole refuge , You are assured in being blessed with the sparsam (touch) of the
hand of amAnavan , as a prerequisite to your entrance in to Sri Vaikuntam .

This is the article written by Sri.Parthasarathi, who is shyshya of H H Srimath

andavan and he writes lot of article on Sri Vaishnavism under name of Poigai
Adiyan, Chandra Parthasarathy etc. He is also the Editor of Internet magazine Sri
Vaishnavism in Hotmail e-group. He contributes lot of article in internet groups of
Sri Vaishnavism.
I have tried my hand in translating the above Article “ Meendum Ananthan” Tamil
Article in English for the readers who don’t know Tamil. It is difficult translate word
by word. If any mistakes pray excuse. Please do not rake up any
Controversies on thise article Please get in touch with Sri.Parthasarathi Mama and
get whatever clarification you want.
 ~ 37 ~

Meendum Ananthan

It was a time when Vaishnavism was dwindling, with blessings of Sriman

Narayana , Bhagavath Ramanuja who was the amsam of Adhi Seshan was born
and he established the Vasishtaadwaita. Vasishtaadwaita means Brahmam, That is
Eshwaran is one and that is permanent. That Eshwaran has Chith and Achith as his
body. So Eshwaran Chith and Achith together in one form. So he has together
means Vasishta in Sanskrit. Since Vasishtaa eshwaranuku Adwaithmanuthu Agiyal
Vasishtaadwaita name came, Eshwaran is none but Sriyaspathi Sriman Narayana.
All creation should reach him only, there are many ways to reach him but
Saranagathi is the simplest one. If Jeeva does Saranagathi to Paramathma then
definitely our Lord Sriman Narayana will definitely give Moksham, this is the
principle of our Beloved Lord Ramanuja.
Then to propagate the Vasishtaadwaitam Our Bhagavath Ramanuja established
two kalasalai (university) One at Srirangam and one at Kanchi out of four prime
disciples he sent two to Srirangam and two to Kanchi to propagate
Vasishtaadwaitam. Since Kanchi is in north of Srirangam it became Vadakalasalai.

Since Srirangam is in North of Kanchi it became Thenkalasalai. Now a days

different school have different type of uniform for easy identification of particular
school .So Our Udayavar asked Thenkalasalai people to put thiruman kapu and
extend it to Nose say Y and for Vadakalasalai it is in the form of U .
See now a days there is difference of lessons is there between one University and
another university in lessons even though they may be offering same degree course
, hence the difference between Then and Vada kalasalai.
Over the period of time this Kalasalai became Kalai, Difference of opinion was
there but now it is slowly disappearing, it gives immense satisfaction The famous
among Vadakalasalia Acharyas was Vedanta Desikan and in Then Kalasalai They
say Meendum Ananthan amsam and rebirth of Lord Ramanuja was born as
MANAVALA MA MUNIGAL.

Sikkil Kidaram is a small village located near Azhwar Thirunagari.In this village
lived a prominent disciple of Pillai Lokacharya named Kolli Kavaladasa. Kolli
Kavaladasa had a disciple by name, Thigazhakkidanthan who later became his son
in law. One day the wife of Thikazhakkidanthan became pregnant .The village
people observed a divine glow on the face of the pregnant lady and predicted that
the child growing in her womb would some day become a mahatma by whose grace
the world will be liberated from the cycle of births and deaths. In the Tamil month
of Iyppasi, CE 1370, under the moola
nakshatra, a beautiful child was born to the couple.
Thikazhakkidan than was extremely happy.
 ~ 38 ~

The child resembled a fully bloomed white lotus and

the crown of hair upon the
child’s head resembled a cluster of dark rain clouds.
He had long and wide eyes. The parents saw in the
child his divine nature and named him after their
aradhana moorthy “Azhagiya Manavalan”.

Thikazhakkidanthan performed the various

samksaras for the child and at the
appropriate time upanayana was also performed
and the child’s education began.
Thikazhakkidanthan himself assumed the position of
Acharya and imparted to the young Azhagiya
Manavalan the truths enshrined in the ancient
scriptures- Vedas & Upanishads. He also taught the
works of the azhwar saints to young Azhagiya
Manavalan.

Once Azhahiya Manavalan was of marriageable age,

Thikazhakkidanthan
conducted his marriage ceremony. As a result of the knowledge gained from his
study, Azhagiya Manavalan became the very personification of “Satva Guna”.
Azhagiya Manavalan was totally detached from worldly matters and constantly
meditated on the feet of his Acharya (and father) .He felt that
the divine feet of thikazhakkidanthan was his only refuge. Not long after, Azhagiya
Manavalan lost his father and Acharya , Thikazhakkidanthan. As
a result of Thikazhakkidanthan’s death, Azhagiya Manavalan became a person
without direction and his mind was at unrest.

At that time, lived a great Vidwan named Sri Sailesa.Sri Sailesa was once a minister
in the Madurai King’s court but left his position to devote his time and
effort on the preservation and study of the Azhwar’s works. He was instrumental
for building a shrine dedicated to Nammazhwar in Thirukuruhur. Sri Sailesa’s
devotion to Sri Nammazhwar earned him the title of Thiruvaymozhi Pillai.Azhagiya
Manavalan took refuge at the feet of Thiruvaymozhipillai and
became his disciple.Thiruvaymozhi Pillai observed the divine glow in Azhagiya
Manavalan at once realized that this Mahatma would spread the siddhanta of Sri
Ramanuja afterhim. He took a special interest in Azhagiya Manavalan and ensured
that he became well versed with the Azhwars works and their various
commentaries.

Witnessing the guru’s affection towards azhagiya manavalan, other disciples

became jealous and confronted Thiruvaymozhi Pillai. Thiruvaymozhi Pillai
explained patiently that none had realized the divinity of the student who was
none other than the reincarnation of Adi Sesha. He stressed that Azhagiyaanavalan
in his true form was capable of mastering all arts and sciences at the same time as
he had a thousand hoods and a thousand tongues. Thiruvaymozhi Pillai then shared
with his disciples that by nurturing Azhagiya Manavalan and developing his talent,
it was only the guru who had all to gain and nothing to lose as it was Azhagiya
Manavalan alone who was capable of granting him the higher spiritual planes.

Day by Day, Azhagiya Manavalan’s devotion to Saint Ramanuja developed several

fold. He composed a Sanskrit text in Sanskrit “Yatiraja Vimsathi” preaching the
central message of Sri Vaishnavism – that unconditional surrender or sharanagati
at the feet of Sri Ramanuja alone was capable of granting Moksha.
Once he completed his education with Thiruvaymozhi Pillai, at the guru’s
behest,Azhagiya Manavalan moved to the holy city of Sri Rangam with a few
disciples.There Azhagiya manavalan spent his days preaching the message of the
 ~ 39 ~

Azhwars. One day Azhagiya Manavalan received news that the Lord had recalled to
pramapadam his Acharya.Thiruvaymozhi Pillai breathed his last in full satisfaction
well knowing that he had put in place a strong pillar that would preserve and
propagate the tradition for years to come.

Azhagiya Manavalan rushed to Thirukuruhur to perform the last rites for his
guru.He decided to stay there for a few years and continue preaching the message
of Nammazhwar’s Thiruvaymozhi to the local residents. After sometime he could
not bear the thought of separation from Thiruvaymozhi Pillai and left thirukuruhur
and returned to Sri Rangam.

In Sri Rangam, Azhagiya Manavalan engaged himself in the

restoration of old palm leaf manuscripts and giving discourses
on the Sri Vaishnava Siddhanta. After some time, Azhagiya
Manavalan went on a pilgrimage to the holy land of
Thiruvenkatam or Tirupati. He camped for a few days
at the foothills of Tirumala with his disciple Vanamamalai
Ponnadikaal Jeeyar Swami after having the darshan of Lord
Govindaraja.
That night The Jeeyar of Tirumala had a dream wherein he saw
the reclining form of a glowing divine being and at the feet of
the divine being was a tridandi sanyasi offering worship. When
the disciples of Tirumala Jeeyar heard this, they told their
Acharya that they had seen two people at the foothills of
Tirumala who fit the description given by the jeeyar. Tirumala Jeeyar with his
retinue rushed to the foothills of Tirumala and welcomed Azhagiya Manavalan and
his disciple with all temple honors.

From Tirumala, Azhagiya Manavalan went to Kanchipuram. While at Kanchi, Saint

Ramanuja appeared in his dream. Saint Ramanuja instructed him to study the Sri
Bhashyam under a scholar named Kidambi Nayanar.

One day Kidambi Nayanar requested Azhagiya Manavalan to participate in a “

vidwat sadas” or “ philosophical debate” with several scholars. The people present
at the debate were all in awe of Azhagiya Manavalan when they heard his
arguments and counter arguments. Kidambi Nayanar knew that this was no
ordinary person and approached him in private. Kidambi Nachiyar prayed to
Azhagiya Manavalan to show His true form.Azhagiya Manavalan obliged and for a
split second appeared before Nayanar in his full glory with a thousand hoods
bearing the conch and discus in both arms.Nayanar was the only one known in
Hisotry to have seen this form of Azhagiya Manavalan.

Azhagiya Manavalan continued his stay in Kanchi and performed various

kaimkaryams. In the course of his activities, Azhagiya Manavalan felt that the only
way for him to engage in God’s service without disruption and distraction from
worldly matters was to undertake sanyasa. He approached Satakopa Yati for
initiation into the sanyasa order. Satakopa Yati was pleased with Azhagiya
Manavalan and obliged.

Thereafter Azhagiya Manavalan came to be known as Manavala Mamuni or Periya

Jeeyar. Periya Jeeyar moved back to Sri Rangam and stayed at the “
Pallavarayan Mutt”. He then built a Mantapam called “Thirumalai Azhwar
Mantapam”. Positioning himself at the Mantapam, Periya Jeeyar conducted
discourses on the Sri Bhashyam daily.

Shortly after that, he went to Thirukuruhur to have darshan of Swami

Nammazhwar. Periya Jeeyar spent some time at Thirukuruhur. His fame spread
far and wide. Some people became jealous of Periya Jeeyar and wanted to kill him.
One night while he was asleep, a few bad people set fire to his hut. The people of
 ~ 40 ~

the town became alarmed. At that time everyone saw a black snake make its way
out of the burning hut. In the snake, the people saw the form of Periya Jeeyar. His
enemies having realized the yogic powers of Mamunigal hung their heads in shame.
The people of Thirukuruhur rejoiced. Then with help of the king he spruced up the
temple and streets of Thirukuruhur.

Once again our Mamunigal reached Srirangam One person named Appa from
Erumbi village became his disciple and lots about our Mamunigal. In Kanchi there
was person named Anna who was a great scholar and he was authority in debating
and he was not after money. He was also known as Prathivathi Bhayangaran
Annan; he was staying in Thirumalai and doing Kainkaryam to
Thiruvenkatamudayan.

One day a person from Srirangam wentand told about Periya Jeer, because of
conversation he forgot to get the Theertham in time and also forgot to
add the Vasanai drawiyam , he was very sad. But what a surprise a sweet
fragrance came from scared water and a Asriri came and informed that I have
accepted the Theertham. Due to this incidence Anna recognised the
greatness of Mamunigal., Then he reached Srirangam to see the Jeer and
became his disciple.

Jeers famous works were Devaraja mangalam,Sri Kanchi Divya Desa

Sthuthi ,Yathiraja Vimsathi , Upadesa Ratna Malai, Thiruvaimozi Nooranthadi
,Arathi Prabhantham, Thiruaradhanam Kramam. Jeers health was getting going
Down When Periya Jeer was doing Pravachanam in front of Sri Ranganatha and
Ranga Nayaki in the Mantapam, when the time came for doing Sambavanai, a small
fiveyear old child got up amidst the goshti and proclaimed that he is Aranganathan
and told this Slokam :

“Sri Saila Daya Patram

Deepakyathi Gunarvam
Yathindra Pravanam Vadeh
RamyaJamantram Munim

That child uttered this slokam and disappeared, then people realized this was Sri
Ranganathans himself who came in the form of child, then from that day everybody
started rece9iting this slokam as Acharyas Dhaniyan. Even today before starting
and finishing the Prabhantham this slokam is recited by Thenkalai sect of Sri
Vaishnavas.

At the age of 74 Mamunigal heard the prabandam and left his eternal body and
became the Nitya Asuri. He attained Thirunadu on Ruddothkari year (1444), Masi
Month, Krishna Paksha Dwadeshi on Thiruvona Nakshtram, Saturday.
Then his disciples carried the eternal body in Pushpa Pallaku the body was kept in
Padmasana and brought it a place in Cauvery River they did the Addakam on the
banks of river Cauvery and place was known as Dwarasan Porpadukai.
To see pictures of Mamunigal please visit the below mentioned link to see
mamunigal of different kshetram.

Tamil Article: Poigaiadian Swamigal, Translated By : Sridhara Srinivasan

http://www.pbase.com/svami/manavalamamunikal
Picture Courtesy : Sri M N Srinivasan
 ~ 41 ~

SREE RAMANIN GEETHAI

“Aipasiyil onam avittam sathayam ivai oppila nal ulagathil “ these lines are from one who born
in Aipasiyil thirumoolathu avatharitha”.Sri Manavala Mamunigal.He composed Vyakyana
Granthams on the works of earlier Acharyars,pramana thirattu and his own granthams in Tamil
and sanskrit. . One such is Upadesa Ratna malai with 73 pasurams and lived for 73 years.
Manavala Mamunigal composed ThiruvaiMozhi Nootrandathi, as Poigai Azhwar, i,
Boothathazhwar and Peyazhwar composed 100 pasurams in Mudal,Iirandam and Moondram
Thiruvanthathi each with similar 100 pasurams. We celebrate Deepavali in the same month of
Aipasi,when such Azhwars and Acharryas born, with much gay and pleasure. If we follow the
Achararyargal anushtanangal as Sri Manavala Mamunigal conveyed, and what preached in Sri
Ramayanam , in which has similar teachings in Srimad Bagavath Geetha , we are sure to flourish
in our life.
Valmiki is a master of human nature and so he has recorded all the conversations in length in
Srimad Ramayanam. By making an honest and earnest endeavor to regard Rama and Sita as a
role model, life will surely be cherished. Every episode in Ramayanam everything that happens
to various characters has its effect upon each, In that adversity teaches us one set of lessons.
Similarly prosperity give us some other lessons.
Characters of Rama and Sita, and other characters such as Hanuman, Lakshmana, Bharatha,
Vibhishana are all to be crowned in our hearts and govern our thoughts and regulate our lives
,which are always be exemplary. If we remember them at crucial times there will not be any
failures at all. Study of Ramayana is sure to purify all our lives. Ramayanam makes one to listen
again and again . Ramayanam teaches in a family life as one should have a good character, to
obey their parents, and there should be unity among brothers. Teachings in Ramayana are to be
followed in letter and spirit. Dharma in respect of duties of each individual, family, and society
are informed in this epic. Ramayana conveys the message as divinity of Rama, the ocean of
compassion,love personified can be ascertained through the path of love. Srimad Ramayanam
may be called as Ramanin Geethai as it conveys similar teachings to us that are found in Sri
Krishna's Bagavath Geetha.

BODY AND SOUL : After the death of Ravana and others , Vibhishana felt his duty to perform the
obsequies of Ravana as he was the only surviving kinsmen ,he requested Rama to permit him to
do the same. Then Rama said as death pays all debts,all enmities cease at death. There is no
necessity to hate Ravana anymore. Dharma should be protected. As our object of slaying the
evils with the sacred alliance with him is attained, there need be no more
differences. The feeling of brotherliness among Vibhishana and Ravana is the same with Rama
also. As an elder person, Rama is also entitled to perform obsequies to Ravana. If Vibhishana is
not performing , Rama says that he will do the same as Sarvabootheshu Nivaran
In Gita 13.27, it is said as “He alone truly sees ,who sees the supreme lord, as imperishable and
abiding equally in all perishaable beings , both animate and inanimate. Hence , the vision of
those who view it as subject to birth and death as happy or otherwise due to identity with the
body is fault. It should be reminded in this connection the body which is liable to perish and not
the soul”. Rama also followed the same policy here, and was ready to perform the required
ceremonies for the soul of Ravana. .

DHARMA Vibhishana tried his level best to turn Ravana away from adharma but not only Ravana
did not listen but also abused him and banished him from his kingdom. The visesha dharma here
is that one could renounce everything or everyone for the sake of dharma but should not forsake
dharma for anything or anyone. Rama himself said to Sita that he would renounce
even Seeetha and Lakshmana for the sake of dharma but would not give up dharma for any
 ~ 42 ~

reason. Vibheeshana came to Rama whom he looked upon as the embodiment of dharma
Rama preached Dharma even to his mother Kousalya. He says pious woman observing the
prescribed fasts and ceremonies and performing austerities must follow their husband. Serving
husband as dutiful wife is needed. Performing duties as prescribed properly, one's wishes can
easily be fulfilled. InGita 2.33, Tata ava dharmanun kirtun ca hirva papam avapsyasi ,it is said as
"Abandoning our own dharma and reputation we shall meet with misfortune.On another
occassion, Kousalya says to Rama as Dharma which Rama practices so cheerfully, and
scrupulously, that Dharma be his protection in turn. Dharmasthavam Abhirakshathu.in
II.25.3 Similarly Ramo vigrahvan Dharma sadhu sathya parakrama III .37.13 . He is nothing
else other than dharma. in human form. In Gita, 12.20, Lord Krishna says as " ye ta
dharmamyamrutam idata . The presense of dharma is said as the perfect devotees who has
realised God is naturally endowed with following Dharma and becomes eternally with him.

SARANAGATHI ;
Gita sloka "sarva-dharmân parityajya mâm ekam s'aranam vraja aham tvâm sarva-pâpebhyo
mokshayishyâmi mâ s'ucah .Here Sri Krishna says "This is the path to come. Give up all
Dharmas .Surrender to me. Do not grieve. I shall liberate you from the consequences of all your
acts.He requires the renunciation of the identity of the individual with the body. That is the
Dharma .We have a duty in recognizing Him as divine.The best
among Vaishnava doctrine of saranagathis is only of Lakshmana, because he was incarnation of
Audi sesha. Dwaya mantra SrimanNarayana Saranou saranam prabathye , and Nammazhwar’s
Agalagillen iraiumendru Alarmel mangai urai marba stress the presence of Lakshmi in any
Saranagathi. Lakshmana has not requested Rama about his accompanying him, before Sita’s
stern decision of joining him in forest. This is because Laksmana felt services to both Rama and
Sita together is always good, similar to principle of srivaishnavites in surrendering to both Maha
Lakshmi and MahaVihnu. Further his saranagathi , sacrificing all pleasures in Ayodhya in Royal
family, and leaving newly married Urmila for 14 years is therefore considered as most significant
one. Urmila is therefore considered as person instrumental for Saranagathi tatwam.

DESTINY When kousalya has not permitted Rama to leave for the forest, Rama says as "There
is no fault to hero. We should not afraid of fate. It is only cowards and weak people to take
refuge in fate. we make our own destiny. So I will fight". In Gita also it is seen in 6.40, SriKrishna
saying as "On who acts in virtuous ways never goes to an unfortunate destiny. "Na hi kalyana
krit kaschid durgatitim gachhati .

ACTION .When Rama says to Anjaneya that he has done numerous services .If his life is
pledged in return for various untiring actions ,he will only be in debt. For that Anjaneya said it is
not characteristic person to expect anything in return for such services of human nature. We do
good deeds to others when they are in trouble. When we save other's lives ,it is then the
greatest good deeds are performed to another. Not to expect a return for any of the things that
has done. In Gita III. 19, it is said as "Without attachment performing an action is always the
best . By such doing a person attains supreme.

FAITH . In Ramayana III. 10.21 sadharma charini me thvam . Rama says to Sita as he has taken
everything from her in good faith, and did not think that there is anything in the warning. It is
worthy of both and have the liberty to do in good faith. As it was done in good faith out of an
honest desire to put him in the right path ,it is to be praised always. In Gita 7.21, SriKrishna says
Whatever celestial form a devotee chooses to worship with reverence stabilise the faith of that
particular devotee in that very form.

MANIFESTATION .In Gita 4.8 Parithranaya sadhunam Vinasaya Dushkritam .For the protection
of pious people, and destruction of evils, and for establishing Dharma SriKrishna manifests age
after age. In Sundarakandam, sita, in tender character of extreme nature and with full of
 ~ 43 ~

compassion and pity untouched by any desire to hurt even a fly with sufferings from Ravana
,harassed in the maximum level bursts out one day as Ravana will be destroyed and will be in
grief all round. In her distress she started telling about lurid picture of Lanka's misery. She had
the confidence that destruction of evils will be soon. Rama will be taking care to put an end to
such evils.Though Sita had the capacity to destroy Ravana kingdom with her Pathivradha
dharmam ,she had her own respects ,confidence and to permit Rama to do acts of manifestation
she was keeping quiet and expected only for Rama's return and to kill Ravana.
The lord tries to reform the wicked first by persuation ,and instruction,according to the policy of
concilation ,and then even by threat off punishment . But when he finds that such instruction
and threat do not avail and their wickedness is gradually assuming propositions ,He is in the last
resort taking recourse of punishment or even causes then to be killed as a method of expiration
of their sins. All these actions of the lord are nothing but expression of His extreme compassion.

GENERAL MORALS ; In Ayodhyakandam of Srimad Valmiki Ramayanam, the following lines

remind us Srimad Bagavath Gita lines.

Evam narasya jathra maranathbhayam in II .105.17 which means “As ripe fruits must inevitably
falls to the ground ,so must a born inevitably perish”. These words might be inspired for
Newton's law .It is found in Gita 2..27 as Jaathasya hi dhruvo mrutyur dhruvan janma mrtsyaca
which means “Indeed for one who is born death is certain, and for one who has died birth is
certain. In Gita 2.11,as Gatasun agatasun ca nanusocanti panditah ,which ,means The learned
grieve neither for those who have passed on,nor for those who have not departed.” Similar to it
is also seen in Gita. as "Striving for release from aging and death ,those who have taken shelter
know Brahman completely. .
II .105.16 All accumulation come to an end by depletion. Elevation end by crumbling and falling.
Unions end by separation .Life ends by death.
II .105.18 The lines to inspire engineers as "Just as a building supported by strong pillars decays
in time and comes down so do men pass away victims of age and death".
II.105. 19.Here again for agriculturists information as " The night when it passes away ,never
returns. Yamuna discharges her waters with the great ocean but never turns back in her
course".
II.105. 20. Days and nights pass over the heads of all creatures on earth and soon consumes
their lives as the sun's rays dry up water in summer
II.105.21. Whether you stand still or more your days diminish .Grieve then for yourself. Why
grieve for aught else.
II.105. 22.Death travels with one , death rests with one .However for one goes , one cannot
leave death behind but it returns too.
II.105. 24. At summer men rejoice thinking they may work and earn. At sundown, They rejoice
also thinking they can enjoy themselves. But they do not realize that their lives are shrinking.
II.105. 25. As the seasons came around,men fancy they are ever fresh and feel happy. But with
each cycle of the seasons our lives are shortened.
II. 105. 27. As logs of wood come together on wide ocean and having drifted together for a
time,part from each other so do wife, son,kinsmen, and possessions come together and
separate. This separation is unavoidable.

I just conclude this small script with Sri Rama Mangala sasanam said to be composed by Sri
Manavala Mamunigal with salutations to
* the One who was worshipped, adored and respected by all preceding Acharyas, with my
Acharya ,at the forefront. They deemed wishing the Lord well as their highest aim."Mangala
sasana parai madacharya purogamai sarvaicha poorva charya sakruthayasca mangalam.

Arumbuliyur Jagannathan Rangarajan.