Aippasi Anubhavam English

aippasi (thulA) mAsa anubhavam
piLLai lOkAchAryar, maNavALa mAmunigaL – srIperumbUthUr
http://ponnadi.blogspot.com 1 http://guruparamparai.wordpress.com
Preface
sri:
srimathE rAmAnujAya nama:
srimadh varavaramunayE nama:
sri vAnAchala mahAmunayE nama:
aippasi (thulA) mAsam (month) is very special for srIvaishNavas. The reasons are
many. Let us see some of the wonderful aspects of this month and prepare ourselves
for a great time ahead this month.
 mudhalAzhwArgaL (the first 3 AzhwArs - poigai AzhwAr, bhUthathAzhwAr and

pEyAzhwAr) appeared in this most auspicious month. They appeared in the
dhvApara - kali yuga sandhi (overlay period) and laid the foundation for the other
AzhwArs to follow. It is due to this reason, aippasi is glorified as the first month of
the year for srIvaishNavas - as this month facilitated the first AzhwArs arrival
which lead to the most glorious wealth we have - dhivya prabhandham which is
also known as aruLi cheyal. mAmunigaL, in his upadhEsa rathina mAlai, greatly
celebrates the appearance of mudhalAzhwArgaL who were divinely blessed with
blemishless knowledge by srIman nArAyaNan out of his causeless mercy purely
for the upliftment of jIvAthmAs.
 The other glorious aspect is - just like this month is the beginning for the glorious
dhivya prabhandham tradition, this month also carries the auspicious appearance
day of mAmunigaL - who is considered as the one who completes the OrAN
vazhi AchArya paramparai. On the auspicious day of aippasi thirumUlam,
emperumAnAr re-appeared as mAmunigaL with the total focus to spread the
glories of dhivya prabhandham and its vyAkyAnams. srI rAmAnuja was an expert
in both thamizh and samskritha vEdham/vEdhAntham, but he spent his time
establishing srIman nArAyaNan's supremacy through the samksritha vEdham
and vEdhAntham. In his punaravathAram (re-appearance) as mAmunigaL,
obviously with similar expertise in thamizh and samskritha vEdham/vEdhAntham,
he fully spent his time establishing the glories of thiruvAimozhi (and other dhivya
prabhandhams), vyAkyAnams (eedu, etc) and rahasya granthams (confidential
matters).
emperumAnAr - mAmunigaL, srIperumbUthUr
Let us now briefly enjoy the glories of pUrvAchAryas who appeared in this auspicious
month of aippasi.
 sEnai mudhaliAr (aippasi pUrAdam) is the commander-in-chief in srIvaikuNtam

and the third AchArya in the OrAN vazhi AchArya paramparai.
sEnai mudhaliAr
 mudhalAzhwArgaL - The first AzhwArs who were all born from flowers in thoNdai
maNdalam (kAnchIpuram and nearby dhivya dhEsams) - All three of them
beautifully established srIman nArAyaNan's supremacy.
Their archAvathAra anubhavam can be viewed at
http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-azhwars-1.html
o poigai AzhwAr (aippasi thiruvONam/sravaNam) explains that bhagavAn is
ubhaya vibhUthi nAthan (the owner of both spiritual and material worlds)
in the first pAsuram of his mudhal thiruvanthAdhi.
o bhUthathAzhwAr (aippai avittam) explains that bhagavAn is none other

than nArAyaNan in the first pAsuram of his iraNdAm thiruvanthAdhi.
o pEyAzhwAr (aippai sathayam) explains that bhagavAn is srIman
nArAyaNan (divine consort of srI mahAlakshmi) in the first pAsuram of his
mUnRAm thiruvanthAdhi.
 pinbhazhagiya perumAL jIyar (aippasi sathayam) is one of the dear sishyas of

nampiLLai. He was greatly attached to serving nampiLLai here in srIrangam even
at the cost of giving up paramapadham. He is the author of 6000 padi guru
paramparA prabhAvam.
nampiLLai with pinbhazhagiya perumAL jIyar at his lotus feet
 naduvil thiruvIdhi piLLai bhattar (aippasi avittam) is a descendant of
kUrathAzhwAn and he becomes a dear sishya of nampiLLai.
 piLLai lOkAchAryar (aippasi thiruvONam/sravaNam) is an incarnation of dhEva
perumAL himself and he appears as the divine son of vadakku thiruvIdhi piLLai
by the mercy of nampiLLai. He is the most merciful AchArya who clearly
documented the rahasyam granthams. His mumukshuppadi, thathva thrayam
and srIvachana bhUshaNam are considered as kAlakshEpa granthams and they
are filled with the essence of sath sampradhAyam principles. mAmunigaL wrote
commentaries for these 3 important granthams which extract the essence and
explain the principles in the most beautiful manner.
 kUra kulOthama dhAsar (aippasi thiruvAdhirai) is a dear disciple of piLLai

lOkAchAryar. He was instrumental in reforming thiruvAimozhi piLLai and
grooming him as a leader for our sampradhAyam.
 viLAnchOlai piLLai (aippasi uthrattAdhi) is a dear disciple of piLLai lOkAchAryar.
He was serving in thiruvananthapuram and he teaches srIvachana bhUshaNam
and other important principles to thiruvAimozhi piLLai. He is the author of the
divine thamizh prabhandham named saptha kAthai which explains the glories of
AchArya as seen in srIvachana bhUshaNa dhivya sAsthram.
 Ay jananyAchAryar (aippasi pUrAdam) is great scholar from

thirunArAyaNapuram. selva nAraNan emperumAn affectionately considers him
as his own mother due to the special attention given by Ay jananyAchAryar
towards emperumAn. He meets with mAmunigaL and explains him AchArya
hrudhayam principles. mAmunigaL and Ay jananyAchAryar had mutual
admiration and respect for each other.
 maNavALa mAmunigaL (aippasi thirumUlam) is the most merciful and divine
AchArya of our sath sampradhAyam. srI ranganAthan himself accepts
mAmunigaL as his AchArya with great affection. He is also known as periya jIyar
and is glorified as visathavAk sikAmaNi (the crown jewel among the ones who
have great control/command over divine literature).
 eRumbi appA (aippasi rEvathi) is one of the prime disciples of mAmunigaL. He

has authored pUrva dhinacharyai and uththara dhinacharyai explaining the divine
activities of mAmunigaL. He has also authored a beautiful grantham named
vilakshaNa mOksha adhikAri nirNayam which clarifies many of the doubts one
may have after studying the in-depth principles in our sath sampradhAyam.
 srIperumbUthUr Adhi yathirAja jIyar (aippasi pushyam) is the first jIyar of
srIperumbUthUr mutt. From his thanian, we can understand that, he had divine
relationship with mAmunigaL, ponnadikkAl jIyar and other great AchAryas.
As we see, there is so much vaibhavam in this month and there are very many
wonderful uthsavams at various dhivyadhEsams fully focussed on AzhwArs and
AchAryas. In this series of articles, let us see the glories of our pUrvAchAryas who were
born in this month and their works.
 poigai AzhwAr - mudhal thiruvanthAdhi anubhavam -

http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-poigai-azhwar.html
 bhUthathAzhwAr - iraNdAm thiruvanthAdhi anubhavam -
http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-bhuthathazhwar.html
 pEyAzhwAr - mUnRAm thiruvanthAdhi anubhavam -
http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-peyazhwar.html
 piLLai lOkAchAryar - mumukshuppadi anubhavam -
http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-pillai-lokacharyar-
mumukshuppadi.html
 piLLai lOkAchAryar - thathva thrayam anubhavam -
http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-pillai-lokacharyar-tattva-
trayam.html
 piLLai lOkAchAryar - srIvachana bhUshanam anubhavam
 thanians - http://ponnadi.blogspot.com/2013/11/aippasi-anubhavam-pillai-
lokacharyar-srivachana-bhushanam-thanians.html
 Introduction part 1 - http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-
lokacharyar-sri-vachana-bhushanam-1.html
 mudhalAzhwArgaL and emperumAnAr - http://ponnadi.blogspot.in/2013/11/aippasi-

anubhavam-mudhalazhwargal-emperumanar.html
 mAmunigaL's literary contributions for our sath sampradhAyam -
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-mamunigal.html
Full series can be viewed at: http://ponnadi.blogspot.in/p/aippasi-thula-masa-

anubhavam.html
By the divine grace of emperumAn/AzhwArs/AchAryas and asmadhAchAryan, adiyen is

presenting this e-book for the larger srIvaishNava community.
adiyen sarathy ramanuja dasan
Email: sarathy.thothathri@gmail.com
Web: http://srivaishnavagranthams.wordpress.com, http://ponnadi.blogspot.com ,
http://guruparamparai.wordpress.com, http://sriperumbuthur.blogspot.com
vijaya – kArthigai - bharaNi – aruLALa perumAL emperumAnAr (November 17th, 2013)
யிஜன - களர்த்தழ஺க - ஧பணி – அபே஭ள஭ப் ஸ஧பேநளள் எம்ஸ஧பேநள஦ளர்
asmadhAchAryan
srImath paramhamsa ithyAdhi pattarpirAn rAmAnuja jeeyar (29th pattam, vAnamAmalai mutt)
varthamAna swAmy
srImath paramhamsa ithyAdhi kaliyan rAmAnuja jeeyar (30th pattam, vAnamAmalai mutt)
Table of Contents
1. poigai AzhwAr - mudhal thiruvanthAdhi .............................................................................. 13
2. bhUthathAzhwAr - iraNdAm thiruvanthAdhi ....................................................................... 20
3. pEyAzhwAr - mUnRAm thiruvanthAdhi.............................................................................. 25
4. piLLai lOkAchAryar - mumukshuppadi ............................................................................... 31
5. piLLai lOkAchAryar - thathva thrayam ................................................................................ 42
6. piLLai lOkAchAryar - srI vachana bhUshaNam - thanians .................................................. 47
7. piLLai lOkAchAryar - srI vachana bhUshaNam - 1 ............................................................. 60
10. mAmunigaL ....................................................................................................................... 78
1. poigai AzhwAr - mudhal thiruvanthAdhi
This article is a direct translation of nampiLLai's avathArikai (introduction) for poigai
AzhwAr's mudhal thiruvanthAdhi. Thanks to srI U. vE. M A vEnkatakrishNan swamy's
monumental effort in locating these vyAkyAnams of nampiLLai and publishing the same
and also providing easy to follow thamizh explanation for these wonderful
commentaries.
nampiLLai - thiruvallikkENi
The first three AzhwArs (poigai AzhwAr, bhUthathAzhwAr, pEyAzhwAr) were fully
realised (by the grace of emperumAn) in bhagavath vishayam. Their living in samsAram
(material world) is like mukthas (who were once in samsAram but ascended to
paramapadham and whose knowledge is fully blossomed in paramapadham)
descended and lived in samsAram (material world), They were also the ones who were
the first to be indulged in bhagavath vishayam. Since they are involved in bhagavath
vishayam more than other AzhwArs, these three AzhwArs are considered similar to
nithyasUris (eternal associates of bhagavAn in paramapadham). nammAzhwAr glorifies
mudhalAzhwArgaL in thiruvAimozhi 7.9.6 as "inkavi pAdum parama kavigaL"
(இன்கயி ஧ளடும் ஧பந கயிகள் - the supreme poets who sing sweet poems) and
thirumangai AzhwAr glorifies them in periya thirumozhi 2.8.2 as "chenthamizh pAduvAr"
(ஸெந்தநழழ் ஧ளடுயளர் - ones who sing in pure thamizh). They were greatly attached
to different manifestations of emperumAn such as parthvam to archAvathAram
(http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html) and
their knowledge and devotion were spread over these different manifestations. Yet, just
like during floods river will have water all over but will run towards a particular place,
their focus is more specifically on thrivikrama avathAram (in vibhavAvathArams) and
thiruvEnkatamudaiyAn (in archAvathArams).
thirumangai AzhwAr explains in periya thirumozhi 11.8.9 pAsuram as follows. "An
vidaiyEzh anRadarththArkku ALAnAr allAthAr mAnidavar allar enRu en manaththE
vaiththEn" (ஆன் யி஺ைஹனழ் அன்஫ைர்த்தளர்க்கு ஆ஭ள஦ளர் அல்஬ளதளர்
நள஦ிையர் அல்஬ர் என்று என் ந஦த்ஹத ஺யத்ஹதன்) - Even though born as
humans, if one does not become devoted to krishNa (who killed the 7 bulls), I will not
even consider them as humans. The ones who dont have servitude towards bhagavAn
are not even considered as humans by mudhalAzhwArs. By saying "en manaththE
vaiththEn" (என் ந஦த்ஹத ஺யத்ஹதன்) - "I consider like this" emphasises the
following aspect - sarvEsvaran is so merciful yet svathanthran (totally independent) - so
there is no wonder if he refuses to uplift them. But AzhwArs are so merciful that they will
even grace and uplift the ones who are given up by bhagavAn himself - even after being
an AzhwAr, they are going to reject such persons who have no desire towards
emperumAn. So, it is written on stone and copper plate that those who do not have
attachment towards bhagavAn is not to be considered as humans.
kulasEkara AzhwAr says in perumAL thirumozhi 3.8 "pEyarE enakku yAvarum

yAnumOr pEyanE yavarkkum" (ஹ஧னஹப எ஦க்கு னளயபேம் னளனுஹநளர் ஹ஧னஹ஦
னயர்க்கும்). Whoever is not engaged in bhagavath vishayam, they look strange to
me. Since I am not like them (engaged in mundane pleasures), I look strange to them.
As mentioned in iraNdAm thiruvanthAdhi 44 "chiRanthArkku ezhuthuNaiyAm
chengaNmAl nAmam maRanthArai mAnidamA vaiyEn" (ெழ஫ந்தளர்க்கு
எழுது஺ணனளம் ஸெங்கண்நளல் ஥ளநம் ந஫ந்தள஺ப நள஦ிைநள ஺யஹனன்) -
these AzhwArs (mudhalAzhwArs) dont even consider the ones who are not devoted to
bhagavAn as civilized. So, they considered it is better to live in forests (where there is
less people) than living amidst such persons who have hatred towards bhagavAn even
after being born as humans with intelligence. Even there, they were not attached to a
single place - wherever they in the evening, they spent the night there and were
roaming around separately without knowing each other.
thirukkOvalUr pushpavalli thAyAr and dhEhaLIsa perumAL
mudhalAzhwArgaL - thirukkOvalUr
By divine arrangement, all 3 AzhwArs arrive at thirukkOvalUr region on a stormy day.

First poigai AzhwAr enters an idaikazhi (veranda/porch of mrugaNdu maharishi's hut).
bhUthathAzhwAr arrives subsequently and knocks the door. poigai AzhwAr says from
inside "I am lying down here and there is no more room". bhUthathAzhwAr replies "If
one person can lie down, that place should be sufficient for two persons to sit. So,
please open the door". Hearing this, poigai AzhwAr thinks "In this samsAram, whre
most persons dont like to be touched by another person's breath (dont want close
proximity with strangers), if this person says like this he must not be an ordinary person"
and opens the door and they both are seated comfortably. At that time, pEyAzhwAr
arrives there and knocks the door. They both now say "We are two persons sitting here,
there is no more room" and pEyAzhwAr replies from outside that "If two persons are
sitting, 3 persons can stand there". Understanding that, he is not an ordinary person
either, they let him in and all three of them stand comfortably. At that time, as said in
mudhal thiruvanthAdhi 86 "nIyum thirumagaLum ninRAyAl" (஥ீப௅ம் தழபேநகல௃ம்
஥ழன்஫ளனளல் - If the most merciful emperumAn and pirAtti are present together),
sarvEsvaran arrives with his divine consort and joins them and cramps them for room.
One of the AzhwArs exclaim "What is happening? We thought there were only 3 of us?
But it looks like there is more people here. We have to light a lamp to see who else is
present." (bhagavAn has great attachment towards his devotees even when they are
alone, what to speak of his joy when he sees his devotees together). poigai AzhwAr
lights a lamp highlighting bhagavAn as the lord of both spiritual and material worlds,
bhUthathAzhwAr lights a lamp of devotion and pEyAzhwAr visualizes the presence of
bhagavAn with that light. It is as if, all 3 stages occur in the same personality.
That is, first we acquire valid knowledge, then it matures into devotion and finally it
results in the divine vision. In vyAkaraNam, even though pANini, vararuchi and
pathanjali have written vyAkaraNa sUthram (source), vruththi (brief explanation) and
bhAshyam (commentary), because they all talk about the same thing, all 3 are
considered as a single object of knowledge and are called as "thrimuni vyAkaraNam"
(vyAkaraNam of 3 sages). Similarly, even though there is karthru bEdham (different
authors) for the 3 thiruvanthAdhis, they can be said as one.
poigai AzhwAr lights a lamp with the understanding that "anything other than bhagavAn
is property for him and bhagavAn is the propreitor". bhUthathAzhwAr lights a lamp with
the devotion that was acquired from that knowledge. pEyAzhwAr enjoys the result of
that bhakthi - bhagavath sAkshAthkAram (divine vision of bhagavAn). Not only they
enjoyed this wonderful bhagavath vishayam themselves, they also documented their
experience in 3 dhivya prabhandhams namely mudhal thiruvanthAdhi, iraNdAm
thiruvanthAdhi and mUnRAm thiruvanthAdhi to share this experience and uplift others.
Let us understand what is meant by thagaLi (தக஭ி) - earthen lamp, ney (ஸ஥ய்) - ghee
and viLakku (யி஭க்கு) - light. jagath (worlds) is explained as "sAvayathvAth kAryam"
(றளயனத்யளத் களர்னம்) - that which has parts is called effect. If there is "effect",
that must have been created by some one. As the effect is variegated and marvellous,
the creator (cause) should also be very powerful and marvellous. Here bhagavAn is
highlighted as the one who holds sankam (conch) and chakram (disc). A question arises
here. bhAshyakArar condemned AnumAnikars (one who establish brahmam (supreme
god) through anumAnam (inference)) and explained that brahmam can only be
established by sAsthram while commenting on brahma sUthram 1.1.3
"sAsthrayOnithvAth". Why is poigai AzhwAr establishing brahmam based on
anumAnam (i.e., as there is variegated creation there must be a powerful creator)? That
is explained through manu smruthi 12.106 "Arsham dharmOpadhEsam cha
vEdhasAsthrAvirOdhinA, yastharkENAnusandhaththE sadharmam vEdha nEthara:"
(ஆர்ரம் தர்ஹநள஧ஹதெம் ெ ஹயதெளஸ்த்பளயிஹபளதழ஥ள,
னஸ்தர்ஹகணளனுறந்தத்ஹத றதர்நம் ஹயத ஹ஥தப:) Those who analyse the
vEdhams which were understood by sages and the smruthis which establish religious
practice - only such persons understand dharmam and others do not. So, inference
which is contradictory to vEdha sAsthram is condemned. But inference which is
favourable to the views of vEdha sAsthram is accepted. So, inference on brahmam here
which is in line with sAsthram is accepted. In the beginning of srIbhAshyam, it is said
that "nyAya anugruhIthasya vAkyasya arththa nischAyakathvAth" (ந்னளன
அத௃க்பேலீதஸ்ன யளக்னஸ்ன அர்த்த ஥ழச்ெளனகத்யளத்) - Only those sentences
which are in line (blessed) with nyAya (logic) have the capacity to establish the real
meanings.
Thus ends nampiLLai's introduction to mudhal thiruvanthAdhi.
Let us briefly see the thaniyan for mudhal thiruvanthAdhi which was composed by
mudhaliyANdAn. thaniyans usually reveal the glories of the author of the prabhandham
and the prabhandham itself.
poigai AzhwAr - thiruvekkA
kaidhai sEr pUmpozhil sUzh kachchi nagar vandhudhiththa

poygaip pirAn kavingyar pOrERu
vaiyaththu adiyavargaL vAzha arunthamizh nURRanthAdhi
padiviLangach cheydhAn parindhu
஺க஺த ஹெர் பூம்ஸ஧ளமழல் சூழ் கச்ெழ ஥கர் யந்துதழத்த
ஸ஧ளய்஺கப் ஧ிபளன் கயிஞர் ஹ஧ளஹபறு
஺யனத்து அடினயர்கள் யளம அபேந்தநழழ் த௄ற்஫ந்தளதழ
஧டியி஭ங்கச் ஸெய்தளன் ஧ரிந்து
Simple translation: poigai AzhwAr appeared in the beautiful kAnchIpuram (thiruvekkA)

dhivya dhEsam which is surrounded by gardens. A leader among poets, out of affection
towards the devotees of srIman nArAyaNan for their upliftment, he composed 100
beautiful thamizh pAsurams in anthAdhi style to establish the divine principles in a
comprehensive manner.
mudhalAzhwArs' charithram and vaibhavam can be viewed here:

http://guruparamparai.wordpress.com/2012/10/22/mudhalazhwargal/
mudhalAzhwArs' archAvathAra anubhavam can be viewed here:
2. bhUthathAzhwAr - iraNdAm thiruvanthAdhi
This article is a direct translation of nampiLLai's avathArikai (introduction) for
bhUthathAzhwAr's iraNdAm thiruvanthAdhi. Thanks to srI U. vE. M A vEnkatakrishNan
swamy's monumental effort in locating these vyAkyAnams of nampiLLai and publishing
the same and also providing easy to follow thamizh explanation for these wonderful
commentaries.
Please read poigai AzhwAr's mudhal thiruvanthAdhi introduction at

http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-poigai-azhwar.html.
In mudhal (first) thiruvanthAdhi, poigai AzhwAr highlighted that bhagavAn is the master
of both nithya (spiritual) vibhUthi (world) and leelA (material) vibhUthi (world). Seeing
that bhUthathAzhwAr understands that he is a true servitor of bhagavAn and that
gyAnam (knowledge) matures in to bhakthi (devotion). mudhal thiuvanthAdhi is
focussed on gyAnam; iraNdAm thiruvanthAdhi is focussed on bhakthi. This dhivya
prabhandham is the outpouring of AzhwAr's bhakthi. Does this mean that poigai AzhwAr
does not have bhakthi? No - he also has bhakthi. It is different states of manifestation -
one is cause and the other is effect. poigai AzhwAr's state is being in knowledge by
meditating on the nithya and leelA vibhUthis (worlds) of bhagavAn. bhUthathAzhwAr's
state is being in bhakthi (which is matured state of gyAnam). bhUthathAzhwAr
meditates on the divine wealth of emperumAn as narrated in mudhal thiruvanthAdhi,
and as a result, the overwhelming devotion leads into these pAsurams that become the
dhivya prabhandham named iraNdAm thiruvanthAdhi.
In mudhal thiruvanthAdhi, the gyAnam about the supreme is explained, i.e., bhagavAn
is the lord of the entire universe and the universe exists for bhagavAn. It is also
explained that, this knowledge is the means to reach bhagavAn. Generally, it is seen
that the means and goal are different here. How is it possible that bhagavAn is upAyam
(means) and bhagavAn is upEyam (goal)? Because he is omnipotent (capable of doing
everything), he is the upAyam and upEyam. kAraNam (Cause) is explained as 3
aspects.
 upAdhAna kAraNam - the (raw) material which changes into the ultimate effect.
For example, soil (earthen) becomes pot - here, soil is upAdhAna kAraNam
(material cause) and pot is kAryam (effect).
 nimiththa kAraNam - the efficient cause - the person(s) who bring about the
change in the material. For example, Potter is the one who changes soil to pot.
 sahakAri kAraNam - the ancillary cause - the tools that are used in bringing about
the change in the material. For example, Potter uses a stick and a wheel to
change the soil in to pot.
srIman nArAyaNan - cause of all causes
Generally, we observe in this world that, the 3 causes are always different in this
material world. Because he is omnipotent (capable of doing everything), he himself is all
the three types of causes (Translator's note: upAdhAna kAraNam - chith (sentients) and
achit (insentients) which are the raw-material are attributes of bhagavAn; nimiththa
kAraNam - his own sankalpam (desire/vow); sahakAri kAraNam - his knoweledge,
shakthi, etc). Thus he himself becomes all the 3 causes for the manifested universe.
Since, he is the antharyAmi (in-dwelling soul) of the entire universe and since
bhUthathAzhwAr is one of the subjects in this universe, he considers bhagavAn himself
as upAyam (means) to reach the ultimate goal.
Whatever is seen in general aspects will also be visible in specific cases. As bhagavAn
is (explained by emperumAnAr in gadhyam as) "akila jagath svAmin" (அகழ஬ ஜகத்
ஸ்யளநழந்) - the lord of entire universe, he is also (explained by emperumAnAr in
gadhyam as) "asmath svAmin" (அஸ்நத் ஸ்யளநழந்) - my lord. As sAdhanam
(means) is bhagavAn, one should be patient to let the knowledge blossom fully (and he
will benedict the goal automatically when the knowledge is blossomed). paramEsvara
mangalaththu ANdAn goes to kurugai kAvalappan (who is a sishya of nAthamunigaL)
and asked "what is the relation between jagath (universe) and Iswaran (bhagavAn)?"
and kurugai kAvalappan asked him back "Which jagath and which universe?" -
paramEsvara mangalaththu ANdAn was satisfied with that. It is explained that the
universe is bhagavAn's body and bhagavAn is the in-dwelling soul (they are
inseparable). Just like the sarIram (body) is subservient to the jIvAthmA (soul), the
entire universe is body of bhagavAn. poigai AzhwAr contemplated on bhagavAn as
"pathim visvasya" (஧தழம் யிச்யஸ்ன) - the master of entire universe as explained in
thaithriya upanishadh. This principle applies to bhUthathAzhwAr as well. So,
bhUthathAzhwAr meditates on that principle in iraNdAm thiruvanthAdhi.
As these are just outpouring of different states of knowledge/devotion, should these

thiruvanthAdhis not be compiled by the same author? Why is it done by different
authors - mudhal thiruvanthAdhi compiled by poigai AzhwAr and iraNdAm
thiruvanthAdhi compiled by bhUthathAzhwAr? thrimunivyAkaraNam is compiled by
three sages (pANini, vararuchi and pathanjal), yet considered as one sAsthram since all
of them talk about the same subject. jaimini compiled pUrvA mImAmsai (first 12
adhyAyams) and vyAsa compiled uththara mImAmsai (4 adhyAyams) - yet since both
talk about the same brahmam (pUrvA mImAmsai talks about how to worship brahmam
and uththara mImAmasai provides in-depth understanding about the nature of
brahmam), they are considered together as single sAsthram. These prabhandhams are
also considered similarly.
In mudhal thiruvanthAdhi, bhagavAn is explained as vichithra gyAna sakthi yukthan

(abode of marvellous knowledge and fully capable of doing anything), jagath kAraNa
bhUthan (the cause of the entire universe) and sankachakragadhAdharan (one who
holds sankam (conch), chakram (disc) and gadhai (maze)). This is also explained due
to bhakthi (devotion) towards emperumAn only. Even that seed of devotion was planted
by bhagavAn only (as it was not there in AzhwAr before). Since bhagavAn is the
upAyam, he is also the one who kindles the devotion in the heart (its not our own effort
which plants the seed of devotion). Here, AzhwAr says just like bhagavAn's
controlling/managing of such variegated universe is marvellous, bhagavAn planing this
seed of devotion in AzhwAr's heart is also marvellous.
Does poigai AzhwAr only have knowledge about the supreme lord? No, all AzhwArs
have full knowledge and devotion - but the focus is on the aspects which AzhwArs
themseleves focussed on. As all AzhwArs know the divine emotions of each other, they
have revealed the same principles in their dhivya prabhandhams. Just like AdhisEshan
has one neck and many heads, AzhwArs also share the same principles but reveal
them as different individuals through different prabhandhams.
Thus ends nampiLLai''s introduction to iraNdAm thiruvanthAdhi.
Let us briefly see the thaniyan for iraNdAm thiruvanthAdhi which was composed by
thirukkurugai pirAn piLLAn. thaniyans usually reveal the glories of the author of the
prabhandham and the prabhandham itself.
en piRavi thIra iRainjinEn innamudhA
anbE thagaLi aLiththAnai
nanpugazh sEr sIdhaththAr muththukkaL sErum
kadal mallaip bUthaththAr ponnangazhal
என் ஧ி஫யி தீப இ஺஫ஞ்ெழஹ஦ன் இன்஦ப௃தள

அன்ஹ஧ தக஭ி அ஭ித்தள஺஦
஥ன்புகழ் ஹெர் ெவதத்தளர் ப௃த்துக்கள் ஹெபேம்
கைல் நல்஺஬ப் பூதத்தளர் ஸ஧ளன்஦ங்கமல்
Simple translation: To be relieved from birth in this samsAram, I pray at the lotus golden
feet bhUthathAzhwAr who blessed us the most nectarean iraNdAm thiruvanthAdhi and
who was born in thirukkadalmallai which is flocked by most glorious and cooling pearls
(pearls - since this dhivyadhEsam is on the beach superficially it simply means pearls,
but the inner meaning is pure devotees of bhagavAn).

3. pEyAzhwAr - mUnRAm thiruvanthAdhi
This article is a direct translation of nampiLLai's avathArikai (introduction) for
bhUthathAzhwAr's iraNdAm thiruvanthAdhi. Thanks to srI U. vE. M A vEnkatakrishNan
swamy's monumental effort in locating these vyAkyAnams of nampiLLai and publishing
the same and also providing easy to follow thamizh explanation for these wonderful
commentaries.
Please read poigai AzhwAr's mudhal thiruvanthAdhi introduction at

http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-poigai-azhwar.html and
bhUthAthAzhwAr's iraNdAm thiruvanthAdhi introduction at
http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-bhuthathazhwar.html.
pEyAzhwAr declares that by the grace of poigai AzhwAr and bhUthathAzhwAr, he had
the divine vision of emperumAn who is the divine consort of srI mahAlakshmi and is like
a rathnAkaram (rathnAkaram means ocean - emperumAn is compared to rathnAkaram
here - just like an ocean is filled with many jewels, emperumAn is filled with auspicious
qualities). No one can understand the full meanings of this thiruvanthAdhi as this is a
spontaneous outpouring (without any sequence) of AzhwAr's emotions after having the
divine vision of emperumAn with pirAtti. Because of such spontaneous speaking he is
called pEyar (one who is not cohesive in his speeches and looking wierd). kulasEkara
AzhwAr also mentions "pEyarE enakku yAvarum yAnumOr pEyanE evarkkum ...
pEyanAyozhinthEn embirAnukkE" (ஹ஧னஹப எ஦க்கு னளயபேம் னளனுஹநளர்
ஹ஧னஹ஦ எயர்க்கும் ... ஹ஧ன஦ளஸனளமழந்ஹதன் எம்஧ிபளனுக்ஹக) - mundane
minded people looks wierd for him due to their attachment for mundane things and he
looks wierd for mundane minded people as he is completely attached to bhagavAn
alone.
pushpavalli thAyAr - dhEhaLIsa perumAL - the divine couple

poigai AzhwAr's mudhal thiruvanthAdhi is an outcome of the divine blessing of
blemishless knowledge (which is matured into bhakthi) to poigai AzhwAr by bhagavAn
(this is the state of para bhakthi). As bhUthAthAzhwAr's iraNdAm thiruvanthAdhi's last
pAsuram indicates "enRan aLavanRAl yAnudaiya anbu" (என்஫ன் அ஭யன்஫ளல்
னளனு஺ைன அன்பு) - AzhwAr saying to emperumAn "my loving devotion towards you
is even greater than myself" - that represents the ultimate stage of para bhakthi (which
is the beginning of para gyAnam). Naturally, the next stage is bhagavath
sAkshAthkAram (outcome of parama bhakthi). pEyAzhwAr declares that emperumAn
himself revealed him (along with pirAtti).
poigai AzhwAr established emperumAn as the owner of both nithya vibhUthi (spiritual
world) and leelA vibhUthi (material world). bhUthAthAzhwAr established such owner of
both worlds is identified as nArAyaNan. Here, pEyAzhwAr identifies that the term
"srImath" should be added to nArAyaNan to make him srIman nArAyaNan.
"vaiyam thagaLi" (஺யனம் தக஭ி - mudhal thiruvanthAdhi 1) indicates gyAnam

(knowledge) that bhagavAn is the master and others are subservient/secondary to him.
"anbE thagaLi" (அன்ஹ஧ தக஭ி - iraNdAm thiruvanthAdhi 1) indicates the matured of
gyAnam, that is parabhakthi (ultimate loving devotion). This mUnRAm thiruvanthAdhi
explains the next stage which is bhagavath sAkshAthkAram (divine vision).
poigai AzhwAr explained the true nature sEshi (master) - bhagavAn (that he is the
controller of everything). bhUthathAzhwAr explained the true nature of sEsha bhUthan
(servitor) - jIvAthmA (that he is a loving servant of bhagavAn). pEyAzhwAr explains the
nature of the cause for the qualities of bhagavAn and jIvAthmA - i.e., pirAtti is the one
who ensures bhagavAn protects everyone and jIvAthmAs understand their natural
position and surrender unto emperumAn - so, here in this prabhandham pirAtti's
relationship with bhagavAn is explained.
Just like emperumAn churned the ocean and as a result, dhEvas were blessed with
nectar, pEyAzhwAr was blessed with the efforts of poigai AzhwAr and bhUthathAzhwAr
in lighting the lamp and had the nectarean vision of emperumAn with pirAtti.
Thus ends nampiLLai's introduction to mUnRAm thiruvanthAdhi.
Let us briefly see the thaniyan for mUnRAm thiruvanthAdhi which was composed by
kurugai kAvalappan. thaniyans usually reveal the glories of the author of the
prabhandham and the prabhandham itself.
pEyAzhwAr - mylApUr
sIrArum mAdath thirukkOvalUr adhanuL

kArAr karumugilaik kANap pukku
OrAth thirukkaNdEn enRu uraiththa sIrAn kazhalE
uraik kaNdAy nenjchE ugandhu
ெவபளபேம் நளைத் தழபேக்ஹகளயலூர் அதனுள்

களபளர் கபேப௃கழ஺஬க் களணப் புக்கு
ஓபளத் தழபேக்கண்ஹைன் என்று உ஺பத்த ெவபளன் கமஹ஬
உ஺பக் கண்ைளய் ஸ஥ஞ்ஹெ உகந்து
Simple translation: AzhwAr saying to his heart "My heart! Please happily speak about
the glories of the lotus feet of pEyAzhwAr who had the divine vision of srIman
nArAyaNan who looks like a beautiful dark cloud in the idaikazhi (porch/veranda) in
thirukkOvalUr which has many beautiful palaces".
Let us now see the summary of these introductions briefly. The main theme is in
explaining the 3 different stages of devotion - parabhakthi, paragyAnam and parama
bhakthi. As explained by nampiLLai himself, though all the AzhwArs manifest all these
stages in them (as they are all divinely blessed by bhagavAn with blemishless
knowledge), the three stages of devotion is explained by the first pAsurams of three
dhivya prabhandhams. This is similar to nammAzhwAr enjoying a particular auspicious
quality of archAvathAra emperumAn in each dhivyadhEsam even though all
archAvathAra emperumAns have all auspicious qualities (Please visit
http://ponnadi.blogspot.in/2012/11/archavathara-anubhavam-nayanar-anubhavam.html
for a brief explanation of this and
https://docs.google.com/file/d/0ByVemcKfGLucWnNuNVJiRkdXa0E/edit?usp=sharing
for a detailed explanation of the same). We can further understand the deeper
meanings of this principle of 3 stages of devotion in the coming section.
azhagiya maNavALa perumAL nAyanAr explains these 3 stages in his beautiful

grantham named AchArya hrudhayam which fully reveals the divine heart of
nammAzhwAr.
nammAzhwAr (kAnchIpuram) - nAyanAr (a portrait) - mAmunigaL (kAnchIpuram)
He explains these 3 stages in chUrNikai 233 as follows.
ivai gyAna dharsana prApthi avasthaigaL.
இ஺ய ஜ்ஞள஦ தர்ெ஦ ப்பளப்தழ அயஸ்஺தகள்.
Simple translation: para bhakthi, para gyAnam and parama bhakthi relates to gyAnam
(true knowledge about emperumAn), dharsanam (vision) and prApthi (unable to bear
separation from emperumAn for even a moment) stages.
mAmunigaL beautifully explains this principle quoting bhAshyakArar's divine request in

his sharaNAgathi gadhyam and srIranganAthan's reply for the same.
emperumAnAr prays to srIranganAthan "parabhakthi paragyAna paramabhakthi Eka

svabhAvam mAm kurushva" (஧ப஧க்தழ ஧பஜ்ஞள஦ ஧பந஧க்தழ ஏக ஸ்ய஧ளயம் நளம்
குபேஷ்ய) - please bless me to be filled with parabakthi, paragyAnam and
paramabhakthi. srIranganAthan replies to emperumAnAr and blesses him saying
"mathgyAna dharsana prApthishu nissamsayassukamAsva" (நத்ஜ்ஞள஦ தர்ெ஦
ப்பளப்தழரஶ ஥ழஸ்றம்ெனஸ்றஶகநளஸ்ய) - Without any doubt you shall eternally
stay happily with gyAnam, dharsanam and prApthi. mAmunigaL goes on to give crystal
clear explanation for the 3 stages:
 para bhakthi - gyAnam - being happy when together with emperumAn and being
sad in separation.
 para gyAnam - dharsanam - having the divine vision of bhagavAn's nature,

forms, qualities, wealth, etc in ones own mind (internal vision)
 parama bhakthi - prApthi - after enjoying the internal vision, giving up ones own
life unable to bear the separation from bhagavAn immediately
Thus, we have seen a glimpse of glories of mudhalAzhwArs and their dhivya

prabhandhams through nampiLLai's avathArikais (introductions) of the three
thiruvanthAdhis.

4. piLLai lOkAchAryar - mumukshuppadi
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of
our most merciful piLLai lOkAchAryar and his divine work mumukshuppadi through the
most beautiful vyAkyAna avathArikai (introduction to commentary) of maNavALa
mAmunigaL for this master piece.
The most merciful AchAryas - nammAzhwAr, emperumAnAr, piLLai lOkAchAryar,

maNavALa mAmunigaL
piLLai lOkAchAryar mainly compiled 18 rahasya granthams (confidential matters). Of

these 18 granthams, mumukshuppadi, thathva thrayam and srIvachana bhUshaNam
are considered as kAlakshEpa granthams. kAlakshEpa grantham is that which is to be
studied under an AchArya in a word-by-word manner with the help of the commentaries
and further explanations.
A quick/brief understanding of these 3 granthams:
 mumukshuppadi is the most precise documentation of the three rahasyams

namely thirumanthram (Om namO nArAyaNAya), dhvayam (srIman nArAyaNa
charaNau sharaNam prapadhyE; srImathE nArAyaNAya nama:) and charama
slOkam (sarvadharmAn parithyajya mAmEka sharaNam vraja; aham thvA
sarvapAbEpyO mOkshayishyAmi mA sucha:).
 thathva thrayam is also known as kutti bhAshyam (meaning a miniature
srIbhAshyam) as it contains the essence of the principles that is explained in
emperumAnAr's srI bhAshyam (which is a commentary for vEdha vyAsa's
brahma sUthram). This discusses the three fundamental principles namely chith
(jIvAthmAs), achith (matter) and Isvaran. A brief summary of this grantham can
be viewed at http://ponnadi.blogspot.in/p/thathva-thrayam.html.
 srIvachana bhUshaNam is the most comprehensive grantham discussing the

various important aspects of srIvaishNavam such as pirAtti's purushakArathvam
(pirAtti's merciful nature in helping jIvAthmAs approach emperumAn),
bhagavAn's upAyathvam (bhagavAn being the means to achieve him),
srIvaishNava lakshaNam, glories of srIvaishNavas and finally AchArya
abhimAnam (mercy of AchArya).
mAmunigaL has written detailed and expert commentaries for these 3 granthams of
piLLai lOkAchAryar which are most in-depth and enjoyable for true seekers of divine
knowledge.
With this background, let us now see the translation of mumukshuppadi's introduction
given by mAmunigaL.
General introduction for mumukshuppadi
paramapadhanAthan surrounded by nithyasUris in srIvaikuNtam
sarvEswaran is the divine master of srI mahAlakshmi, seated in srIvaikuNtam (which

has endless pleasures), being enjoyed by nithyas (eternally free souls) and mukthas
(ones who were relieved from samsAram) and who is enjoying endless pleasures. Even
being in such blissful situation, he looks at the samsAris (bound souls) in samsAram
(material world) who too are eligible to live in paramapadham and enjoy endless
pleasures, yet they are living in the material world like asath (the ones who do not
understand brahmam are merely considered as matter which has no intelligence at all)
without any knowledge about that opportunity. Feeling greatly anguished, when these
jIvAthmAs exist without any senses and body during layam (dissolution) just like a bird
without any wings (who wont be able to do anything), he begins his merciful efforts to
facilitate their upliftment.
 First, he blesses the jIvAthmAs with senses and bodies. Without the senses and
body, a jIvAthmA cannot function at all. The first action of bhagavAn is to thus
provide them with the senses and body.
 Then to facilitate proper use of the senses and body, bhagavAn presents
provides vEdham and its detailed explanations via smruthi, ithihAsam, purANam,
etc. By studying sAsthram and following the principles that are outlined in
sAsthram, one can reach bhagavAn in paramapadham. vEdham has essentially
certain important/unique qualities. They are:
o apaurushEyam - It is not authored by any individual. Even bhagavAn is

not the author of vEdham (as it is eternal) - bhagavAn is the perfect
knower of vEdham and reveals it during every srushti (creation). srushti
(creation), sthithi (sustenance) and layam (dissolution) also happen
cyclically (since eternity).
o nithyam - it is eternal and always exist. As it is apaurushEyam (not
created by any one), it always exists.
o nirdhOsham - blemishless - everything mentioned in vEdham is perfect as

it is apaurushEyam. dhOsham arises due to something being created by
individuals who have bramam (error), vipralambham (deceit - intention to
cheat), pramAdham (negligence), ashakthi (inability). (Note: While certain
aspects may apply for certain types of persons based on their own nature
(sathvam - goodness, rajas - passion, thamas - ignorance), there is
nothing faulty in vEdham).
o svatha: pramANam - its self-evident - no need to establish vEdham using

some other pramANam - whatever mentioned in vEdham is valid on its
own.
 Seeing that there are many rules and regulations to study and follow sAsthram to
develop ones own knowledge to be uplifted ultimately is very difficult, bhagavAn
himself mercifully becomes an AchAryan (the first AchArya) and reveals the
essence of all sAsthram in the most crisp manner. Thus, he himself reveals the
most important rahasyams (confidential matters) which explain the following
principles:
o svarUpam - the nature of jIvAthmA and bhagavAn
o upAyam - the means to reach bhagavAn
o purushArttham - ultimate goal of kainkaryam
Amongst these rahasyams, he reveals thirumanthram at srI bhadhrikAshram as

nArAyaNa rishi to nara rishi (who is also an amsam/incarnation) of bhagavAn.
He reveals dhvayam at srI vishNulOkam to his dear consort srI mahAlakshmi.
He reveals charama slOkam at the battle field kurukshEthram near the chariot as
krishNan to arjunan.
It is because of bhagavAn taking up this role of AchAryan, we remember him in the
beginning of our guru paramparai as the prathamAchAryan (first AchAryan) as said in
"lakshmInAtha samArambhAm" (beginning with the master of srI mahAlakshmi) thanian
by kUrathAzhwAn.
Though these rahasyathrayam (3 confidential aspects) are short in size, they have very
deep meanings. The meanings of the same must be properly heard from proper lineage
of AchAryas/learned scholars and only by such proper learning one can be uplifted. This
is why our pUrvAchAryas taught and documented the rahasya thrayam with great focus.
Coming in the lineage of such great spiritual preceptors, piLLai lOkAchAryar out of his
great compassion, documents those essential principles in this grantham
(mumukshuppadi).
piLLai lOkAchAryar - srI rangam
Even before writing this, he himself has explained rahasya thrayam in three different
granthams named yAdhruchchikappadi, sriya:pathippadi and parantha padi.
yAdhruchchikkappadi was too short and parantha padi was too detailed.
sriya:pathippadi though did not have both the limitations (too short and too long), it was
filled with samskritham (vEdham) words/terminologies which are not accessible for
women and others. Wanting to write a grantham which has none of these limitations,
piLLai lOkAchAryar mercifully compiled this grantham named mumukshuppadi.
This is why, amongst all the prabhandhams (granthams), this mumukshuppadi is the
prime focus of everyone. Further, some of the principles that were not explained in the
previous prabhandhams are also present in this grantham - so this is glorified by all.
Introduction for dhvaya prakaraNam (the section explaining dhvaya mahA

manthram)
After explaining the first rahasyam that is thirumanthram, piLLai lOkAchAryar mercifully
explains the principles dhvaya mahAmanthram which reveals the nature of upAyam
(means) and upEyam (goal) that are explained in the second padham (nama:) and third
padham (nArAyaNAya) of thirumanthram respectively.
piLLai lOkAchAryar himself in his previous 3 prabhandhams, explained thirumanthra,
charama slOkam and dhvayam. But in this prabhandham, he is explaining dhvayam
before charama slOkam - why so? Both sequence are shown by pUrvAchAryas. Both
periyavAchAn piLLai in his parantha rahasyam and vAdhi kEsari azhagiya maNavALa
jIyar in his rahasya thraya granthams have followed this sequence (thirumanthram,
dhvayam and charama slOkam).
What is the principle behind the two different sequences? There are two explanations:
1. The three rahasymas are explained as manthra, vidhi and anushtAna

rahasyams. thirumanthram is manthram (that which is used to meditate to realize
ones true nature), charama slOkam is vidhi (order/instruction - since bhagavAn
orders what to give up and what to pursue) and dhvaya mahA manthram is for
anushtAnam (constant practice).
2. thirumanthram is split into two - praNavam (OmkAram) and namO nArAyaNAya
(which is called manthra sEsham (remainder)). The nama: padham which
explains upAyam (means) and nArAyaNAya padham which explains upEyam
(goal) are explained in the two sentences in dhvayam. Further, the two
sentences in dhvaya mahA manthram are explained by the two parts of charama
slOkam.
Thus, both sequence are acceptable. Since piLLai lOkAchAryar explained in one
sequence (thirumanthram, charama slOkam, dhvayam) in the first 3 prabhandhams,
with his desire to explain the other sequence (thirumanthram, dhvayam, charama
slOkam), he is now beginning to explain the essential meanings of dhvayam.
Introduction for charama slOka prakaraNam (the section explaining charama

slOkam)
After explaining dhvayam, the madhyama (middle) rahasyam, piLLai lOkAchAryar starts
explaining charama slOkam which is
 the ultimate confidential knowledge
 is the most important aspect of gIthOpanishadh which is the essence/crux of

mahAbhAratham which is hailed as panchama vEdham
 expansion of dhvaya mahAmanthram
o The first sentence of dhvayam focusses on accepting the lotus feet of

srIman nArAyaNan as the means for upliftment. This acceptance is
ordered by bhagavAn himself in the first part of charama slOkam. In the
same first part, he also explains two other important principles:
 association with any other upAyam (karma, gyAna, bhakthi

yOgams, etc) must be firmly given up
 accepting bhagavAn as means is only a natural aspect of jIvAthma

svarUpam and not the means in itself (only bhagavAn is the
upAyam, our accepting is not upAyam).
o The second sentence of dhvayam focusses on doing self-less kainkaryam

purely for the joy of srIman nArAyaNan. To be engaged in eternal
kainkaryam, one must first be relieved from samsAram and bhagavAn
himself guarantees that all hurdles in his path towards such eternal
kainkaryam will be removed of him.
To understand the meanings of this charama slOkam only, emperumAnAr walked to

thirukkOshtiyUr nambi's residence at thirukkOshtiyUr from srIrangam 18 times.
thirukkOshtiyUr nambi was more concerned about the deep meanings of this charama
slOkam and not finding suitable candidates who are eligible to know the most
confidential principle. To test srI rAmAnuja's Asthikyam (faith and dependence in
sAsthram), nambi made him walk 18 times, enforced him to take a vow that he will not
reveal the meanings to the unqualified and made him fast for one month before finally
revealing the most confidential meanings of charama slOkam.
pUrvAchAryas before emperumAnAr did not reveal the confidential meanings of

charama slOkam since there were very few eligible candidates to know the meanings
and the meanings are so deep. The following are considered as the qualification to be
present in the eligible seekers and practitioners of charama slOkam:
 should be purely situated in sathva guNam only
 fully attached to bhagavAn
 fully detached from worldly pleasures
 fully abiding by pramANam (vEdham, etc)
 fully trusts the glories of bhagavAn as soon as hearing them
 top most Asthikan (faithful in sAsthram)
thirukkOshtiyUr nambi overwhlemed by the compassion of srI rAmAnuja, names him

emperumAnAr
But emperumAnAr observed the sufferings of samsAris (bound souls) and being
overwhelmed by mercy and compassion, revealed the in-depth meanings of charama
slOkam to eradicate their sufferings. Because of him revealing the meanings of
charama slOkam, he becomes to be called as "emperumAnAr" by thirukkOshtiyUr
nambi.
While this was revealed by emperumAnAr and was further explained by the
pUrvAchAryas, piLLai lOkAchAryar, out of his unlimited mercy wanting to uplift
everyone, documented the divine meanings in many prabhandhams. Unlike other
prabhandhams which are difficult to understand, in this prabhandam, he has explained
the principles in a very simple manner so that even women and children (seekers)
understand these principles easily.
Thus ends the most magnificient introduction sections for mumukshuppadi. We should
truly appreciate the most compassionate nature of piLLai lOkAchAryar in documenting
this most complicated/confidential principles in the simplest possible way. mAmunigaL,
being even more merciful, explained these divine sUthrams (aphorisms) of
mumukshuppadi in the clearest possible way for everyone to understand and apply it in
our lives. It is most beneficial if this grantham is heard under an AchArya to understand
the principles fully. Let us bow down at the lotus feet of these great AchAryas and be
blessed.
5. piLLai lOkAchAryar - thathva thrayam
our most merciful piLLai lOkAchAryar and his divine work thathva thrayam (tattva
trayam) through the most beautiful vyAkyAna avathArikai (introduction to commentary)
of maNavALa mAmunigaL for this master piece.
emperumAnAr, piLLai lOkAchAryar, mAmunigaL - thiruppavaLa vaNNam
thathtva thrayam is glorified as kutti bhAshyam (miniature version of srI bhAshyam).

emperumAnAr wrote detailed commentaries for braham sUthram which became to be
famously known as srI bhAshyam and emperumAnAr became to be famously known as
srI bhAshyakArar. This is because, it contains all the essential principles of our
visishtAdhvaitha sidhAntham in the most comprehensive way as outlined in srI
bhAshyam in easily understandable sUthrams (aphorisms) in thamizh. This grantham
discusses the three fundamental principles namely chith (jIvAthmAs), achith (matter)
and Isvaran. A brief summary of this grantham can be viewed at
http://ponnadi.blogspot.in/p/thathva-thrayam.html.
With this background, let us now see the translation of thathva thrayam's wonderful
introduction given by mAmunigaL.
As mentioned in "anAdhi mAyayA suptha:", since time immemorial, jIvAthmAs in this

samsAram due to their connection with matter which causes ignorance (darkness), their
intelligence being totally subdued, exist without understanding that jIvAthmA's nature is
different from matter (i.e., filled with knowledge and bliss and fully exist for the pleasure
of bhagavAn only).
Without the proper understanding,
 the jIvAthmA thinks "dhEvOham manushyOham" (I am a dhEva, I am a human)
and considers the insentient body as the same as the self
 even if he understands that he is different from the body, as said in "IsvarOham

aham bhOgi" (I am the controller and I am the enjoyer), he starts thinking that he
is fully independent
 even if he understands that he is a servitor of bhagavAn, he still engages in

worldly pleasures instead of constantly engaging in kainkaryam
As said in "yOnyathA santhamAnam ananyathA prathipathyadhE, kim thEna na krutham

pApam chOrENAthmAbahAriNA", jIvAthmA misunderstands the true nature of the self
and commits the biggest of all sins (which is the cause of all other sins), i.e., stealing
jIvAthmA which is the property of bhagavAn (considering bhagavAn's property as ones
own) and engages in enjoying worldly pleasures which are insignificant and temporary.
As said in "vichithrA dhEha sampaththir IsvarAya nivEdhithum, pUrvamEva kruthA

brahman hasthapAdhAdhi samyuthA", when the jIvAthmA is in a subtle state (during
layam) just like matter (intelligence fully subdued) without any senses/body and not
being able to engage in worldly enjoyment or efforts towards emancipation, the most
merciful sarvEsvaran, blesses the jIvAthmA with senses/body to begin the process of
approaching bhagavAn's lotus feet.
nammAzhwAr enjoys the auspicious quality named vyUha sauhArdham (Being the well-
wisher of all jIvAthmAs) in srI ranganAthan
The jIvAthmA, instead of using the senses/body to approach bhagavAn to be uplifted,

as said by nammAzhwAr in thiruvAimozhi 3.2.1 "annAL nI thantha Akkaiyin vazhi
uzhalvEn", goes by the bodily/sensual pleasures, just like a person who was given a raft
to cross the river goes with the flow of the water and falls into ocean, the same
senses/body that were given to the jIvAthmA to be uplifted from this samsAram were
used to engage in samsAram more and more. The jIvAthmA, since time immemorial,
has accepted many many births due to endless virtues/vices which was caused by
ignorance. In those births, he goes through most miserable sufferings (thApa thrayam -
3 types of sufferings) and without understanding the effects, he engages in karmA and
goes through several stages such as garbha (being in the womb), janma (taking birth),
bhAlya (being a child who cannot take care of himself), yauvana (youth which is fully
focussed on sense enjoyment), vArdhaka (old age), maraNa (death) and naraka (life in
hellish planets) and goes through endless sufferings. Seeing that the jIvAthmA is
suffering through endless miseries in this ocean of samsAram (which is filled with
troubles), the most merciful bhagavAn, who is the well-wisher of everyone and who is
constantly making efforts to uplift the jIvAthmAs, sympathises for the sufferings of
jIvAthmAs as mentioned in "Evam samsruthi cakrastthE brAmyamANE svakarmabhi:
jIvE dhukkAkulE vishNO: krupA kApi upajAyathE". Out of great compassion in his divine
heart, as mentioned in "jAyamAnam hi purusham yam pasyEn madhusUdhana:
sAthvikas sa thu vigyEyas sa vai mOkshArththa chinthaka:", bhagavAn blesses
jIvAthmA at the time of birth which leads to inquiring on how to be uplifted from this
samsAram. For a mumukshu (one who desires mOksham), there is no possibility to
attain mOksham without the proper understanding of the true knowledge.
One can learn the true knowledge in two ways: from sAsthram and through upadhEsam
(from preceptors).
 Learning from the sAsthram has the following limitations:

o As said in "sAsthra gyAnam bahu klEsam" - since sAsthram is endless
and there are many seemingly contradictory statements, for a common
man, it will be difficult to easily study the sAsthram and understand the
purports. That is why this is difficult to pursue.
o Even if one is prepared to undergo difficulties in studying sAsthram, as
said in "ananthabhAram bahuvEdhithavyam alpachcha kAlO
bhahavachcha vignA:", there is so much to learn, but jIvAthmAs (bound
souls) have limited intelligence and a limited life span and there are so
many hurdles while trying to study sAsthram.
o Finally, even though women and shUdhras qualify to be mumukshus (one
who desires for mOksham), they are not qualified to study sAsthram.
 Learning from preceptors have none of the above limitations (as they understand
the essence and purport of the sAsthram and transmit the same to the
disciples/students in very simple language).
Contemplating on this principles, the most merciful piLLai lOkAchAryar who is an expert
in all sAsthram and being focussed on the upliftment of all jIvAthmAs, explains the true
nature and qualities of the three entities (chith, achith and Iswara) in the easiest way to
understand and in the most crisp manner. Note that these principles are present in
sAsthram but they are inaccessible for every one easily - so out of his great compassion
piLLai lOkAchAryar compiled them in this prabhandham (thathva thrayam).
The purpose of writing down these most complicated principles in simple manner by
previous AchAryas such as naduvil thiruvIdhi piLLai bhattar, periyavAchAn piLLai, etc is
also the same, i.e., presenting the true knowledge in simple manner for the upliftment of
all jIvAthmAs. A couple of questions arise here - Our pUrvAchAryas are
 fully free from any ahankAram (ego)

 always thinking about the well-being of all jIvAthmAs
 never looking for any personal fame, glory, etc.
In that case why should many AchAryas write on the same topic? Should they all not
just accept the first grantham and just explain the principles with that? (Read on
mAmunigaL's most beautiful explanation for this)
 Even though AzhwArs were said to be EkagaNtar (one neck with many faces -
meaning they all talk about the same principles), by seeing many AzhwArs talk
about the same principle, the principle becomes more trustworthy - if many of
(trustworthy) persons glorify a particular object, the object becomes well
established. Similarly, AchAryas also being EkagaNtar explain the same
principles in various granthams so that even the least-intelligent person will also
look at several great personalities write about the same principle and become
convinced about the validity of the same.
 Also, what is discussed briefly in one grantham will be discussed in detailed in
another grantham. So the different granthams are complimentary to each other.
This same principle applies for the cases where the same AchArya writing many
granthams on the same principle. The principles are well established and the different
granthams compliment each other.
piLLai lOkAchAryar, mAmunigaL - srIperumbUthUr
Thus ends the most magnificient introduction section for thathva thrayam. This
grantham is greatly glorified for presenting the most complicated principles of our
visishtAdhvaitha sidhAntham in the simplest possible way. With mAmunigaL's beautiful
and precise commentary, this is a great treasure for us to cherish. It is most beneficial if
this grantham is heard under an AchArya to understand the principles fully. Let us bow
down at the lotus feet of these great AchAryas and be blessed.
Previously, the three principles - chith (jIvAthmAs), achith (matter) and Isvaran were
discussed in very simple terms and the same can be viewed at
http://ponnadi.blogspot.in/p/thathva-thrayam.html.
6. piLLai lOkAchAryar - srI vachana bhUshaNam - thanians
our most merciful piLLai lOkAchAryar and his divine work srI vachana bhUshaNam
through the most beautiful vyAkyAna avathArikai (introduction to commentary) of
maNavALa mAmunigaL for this master piece. Before going into the avathArikai
(introduction) of this grantham, let us quickly see the glories of this most wonderful
prabhandham of piLLai lOkAchAryar through the thanians (invocatory verses).
This srIvachana bhUshaNa dhivya sAsthram is the most important literature and
authority for our sath sampradhAyam principles. mAmunigaL writes a beautiful
prabhandham named upadhEsa rathina mAlai mainly to reveal the glories of this most
magnificent work of piLLai lOkAchAryar.
 mAmunigaL starts the prabhandham with highlighting the thirunakshathram (birth

start - appearance) days and the thiruvavathAra sthalams (birth places) of
AzhwArs and emperumAnAr.
 He goes on to establish the special position of emperumAnAr in our
sampradhAyam and his great contributions for the firm establishment of sath
sampradhAyam and visishtAdhvaitha sidhAntham.
 Subsequently, he highlights all the vyAkyAnams of thiruvAimozhi and the glories

of the vyAkyAnams and their authors.
 He then highlights the manner in which nampiLLai's eedu vyAkyAnam was

preserved and taught through the AchArya paramparai.
nampiLLai kAlakshEpa gOshti
 He then highlights the glories of piLLai lOkAchAryar and srIvachana bhUshaNa

dhivya sAsthram.
piLLai lOkAchAryar kAlakshEpa gOshti
 Subsequently, the essence of srIvachana bhUshaNa dhivya sAsthram is

revealed in the most precise and beautiful manner highlighting the importance of
total dependence on ones own AchArya.
 Finally, mAmunigaL highlights the importance of accepting the words of

pUrvAchAryas whole-heartedly and preaching/practising the same without any
adulteration.
 The result of following the pure instructions of pUrvAchAryas is explained to

bless us with the highest benefit - that is to become the object of emperumAnAr's
mercy and be uplifted.
 eRumbi appA adds a beautiful pAsuram in the end of upadhEsa rathina mAlai -
highlighting that whoever having the thiruvadi sambandham of mAmunigaL, will
be automatically and dutifully touched by amAnavan (the deliverer to
paramapadham) and will cross the virajA river comfortably to reach
paramapadham.
mAmunigaL - srIrangam
So, from this, we can understand the whole purpose of upadhEsa rathina mAlai is to
highlight the principles explained in srIvachana bhUshaNam and to glorify the same.
Let us enjoy a few pAsurams from this divine work of mAmunigaL:
pAsuram - 53
anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum
unnil thigazh vasana bUdaNaththin sIrmai onRukkillai
pugazhalla ivvArththai mey ippOdhu
அன்஦ புகழ் ப௃டும்஺஧ அண்ணல் உ஬களெழரினன்

இன்஦பே஭ளல் ஸெய்த க஺஬ னள஺யனிலும்
உன்஦ில் தழகழ் யெ஦ பூைணத்தழன் ெவர்஺ந ஒன்றுக்கழல்஺஬
புகமல்஬ இவ்யளர்த்஺த ஸநய் இப்ஹ஧ளது
Simple translation: piLLai lOkAchAryar who is most famous and who hails from a family
which is from the town named mudumbai, out of his great compassion, blessed us with
many divine granthams. Among all of those, the greatness of srIvachana bhUshaNa
dhivya sAsthram is incomparable - this is not just plain glorification but it is absolute
truth.
pAsuram - 54
munnam kuravOr mozhindha vasanangaL thannai
migak koNdu kaRROr tham uyirkku
minnaNiyAch sErach samaiththavarE
sIr vasana bUdaNam ennum pEr ikkalaikku ittAr pin
ப௃ன்஦ம் குபஹயளர் ஸநளமழந்த யெ஦ங்கள் தன்஺஦
நழகக் ஸகளண்டு கற்ஹ஫ளர் தம் உனிர்க்கு
நழன்஦ணினளச் ஹெபச் ெ஺நத்தயஹப
ெவர் யெ஦ பூைணம் என்னும் ஹ஧ர் இக்க஺஬க்கு இட்ைளர் ஧ின்
Simple translation: piLLai lOkAchAryar compiled this wonderful literature which is made
of the divine words of our pUrvAchAryas. For the greatly learned scholars, this
srIvachana bhUshaNam is the ornament which decorates their souls and is very dear to
them. piLLai lOkAchAryar himself named this beautiful grantham as "srIvachana
bhUshaNam" which means an ornament that is filled with the divine words of
pUrvAchAryas.
pAsuram - 55
Ar vasana bUdaNaththin AzhporuL ellAm aRivAr
Aradhu sol nEril anuttippAr
Or oruvar uNdAgil aththanai kAN uLLamE
ellArkkum aNdAdhadhanRO adhu
ஆர் யெ஦ பூைணத்தழன் ஆழ்ஸ஧ளபேள் எல்஬ளம் அ஫ழயளர்

ஆபது ஸெளல் ஹ஥ரில் அனுட்டிப்஧ளர்
ஓர் ஒபேயர் உண்ைளகழல் அத்த஺஦ களண் உள்஭ஹந
எல்஬ளர்க்கும் அண்ைளததன்ஹ஫ள அது
Simple translation: Who understands the in-depth meanings of srIvachana bhUshaNa

mahA sAsthram? Who can practically apply those high principles? Even if there is one
person who can understand and follow this grantham - that is to be appreciated greatly
as this is not achievable by everyone. piLLai lOkam jIyar, in his vyAkyAnam highlights
that mAmunigaL is one such person who fully understood this glorious literature and
absolutely lived by that.
pAsuram - 61
gyAnam anuttAnam ivai nanRAgavE udaiyanAna

guruvai adaindhakkAl
mAnilaththIr thEnAr kamalath thirumAmagaL kozhunan
thAnE vaikuntham tharum
ஞள஦ம் அனுட்ைள஦ம் இ஺ய ஥ன்஫ளகஹய உ஺ைன஦ள஦
குபே஺ய அ஺ைந்தக்களல்
நள஦ி஬த்தீர் ஹத஦ளர் கந஬த் தழபேநளநகள் ஸகளழு஦ன்
தளஹ஦ ஺யகுந்தம் தபேம்
Simple translation: Once a person takes shelter of an AchArya who is most

knowledgable in the essential principles and who truly follows such principles, Oh men
of this world! srIman nArAyaNan who is the husband of srI mahAlakshmi who is seated
on a beautiful lotus flower, will automatically benedict us with the opportunity to serve
him eternally in paramapadham.
Before reciting/studying srIvachana bhUshaNam, it is customary to recite the following

thanians (invocatory verses). Let us see them briefly to understand our glorious
preceptors and their literary contributions for the upliftment of everyone.
First srIsailEsa dhayApAthram ... bhUtham sarascha thanians are recited. After that the
following thanians are recited.
lOkagurum gurubissaha pUrvai: kUra kulOththama dhAsam udhAram

srInagapathi abhirAma varEsau dhIprasayAna guruncha bhajEham (also recited as
dhIprasayam varayOgi namIdE)
ஹ஬ளககுபேம் குபே஧ிஸ்றல பூர்஺ய: கூப குஹ஬ளத்தநதளறம் உதளபம்

ஸ்ரீ஥க஧தழ அ஧ிபளந யஹபஸறௌ தீப்பெனள஥ குபேஞ்ெ ஧ஹஜலம் (தீப்பெனம்
யபஹனளகழ ஥நீ ஹை)
Simple translation: Rendered by mAmunigaL. I worship our pUrvAchAryas, piLLai

lOkAchAryar, the most munificent kUra kulOthama dhAsar, thirumalai AzhwAr
(thiruvAimozhi piLLai), azhagiya maNavALa perumAL piLLai (maternal grand father of
mAmunigaL) and thigazhakkidanthAn thirunAvIrudaiya pirAn thAthar (mAmunigaL's
father). Note: mAmunigaL's father learns the sath sampradhAyam principles from his
own father-in-law kOttiyUr azhagiya maNavALa perumAL piLLai who is a dear sishya of
piLLai lOkAchAryar.
lOkAchAryAya guravE krushNapAdhasya sUnavE

samsAra bhOgi sandhashta jIva jIvAthavE nama:
ஹ஬ளகளெளர்னளன குபஹய க்பேஷ்ண஧ளதஸ்ன றஷ஥ஹய
றம்றளப ஹ஧ளகழ றந்தஷ்ை ஜீய ஜீயளதஹய ஥ந:
Simple translation: Rendered by eeyuNNi padhmanAbha perumAL (son of eeyuNNi

mAdhava perumAL who is a disciple of nampiLLai). My obeisances belong to the
AchArya named piLLai lOkAchAryar who is the son of vadakku thiruvIdhi piLLai and
who is the life saving medicine for the bound souls that are bitten by the snake of
samsAram.
lOkAchArya krupApAthram kauNtinya kulabhUshaNam

samasthAthma guNAvAsam vandhE kUra kulOththamam
ஹ஬ளகளெளர்ன க்பே஧ள஧ளத்பம் ஸகௌண்டின்ன கு஬பூரணம்

றநஸ்தளத்ந குணளயளறம் யந்ஹத கூப குஹ஬ளத்தநம்
Simple translation: Rendered by thiruvAimozhi piLLai. I worship kUra kulOthama dhAsar

who is the target of piLLai lOkAchAryar's mercy, who is the crest jewel of the kauntinya
clan and is the abode of all auspicious qualities.
nama: srIsailanAthAya kunthInagara janmanE

prasAdhalabhdha parama prApya kainkarya sAlinE
஥ந: ஸ்ரீ஺ெ஬஥ளதளன குந்தீ஥கப ஜந்நஹ஥

ப்பறளத஬ப்த ஧பந ப்பளப்ன ஺கங்கர்ன ெள஬ழஹ஥
Simple translation: Rendered by mAmunigaL. My obeisances belong to srIsaila nAtha

(thirumalai AzhwAr - thiruvAimozhi piLLai) who is radiantly shining with kainkaryasrI
(wealth of servitude) that was blessed by nammAzhwAr and who was born in the town
named "kunthInagaram" (now named konthagai).
lOkAchArya padhAmbhOja rAjahamsAyithAntharam

gyAna vairAgyajaladhim vandhE saumya varam gurum
ஹ஬ளகளெளர்ன ஧தளம்ஹ஧ளஜ பளஜலம்றளனிதளந்தபம்

ஜ்ஞள஦ ஺யபளக்னஜ஬தழம் யந்ஹத ஸறௌம்ன யபம் குபேம்
Simple translation: Rendered by mAmunigaL. I worship azhagiya maNavALa perumAL
piLLai (his maternal grand father) who is attached to the lotus feet of piLLai
lOkAchAryar like a divine swan (that is attached to a lotus flower) and who is an ocean
of knowledge and detachment.
srI jihvA vathadhIsadhAsam amalam asEsha sAsthravitham

sundharaguruvara karuNAkandhaLitha gyAnamandhiram kalayE
ஸ்ரீ ஜழஹ்யள யததீெதளறம் அந஬ம் அஹெர ெளஸ்த்பயிதம்

றஶந்தபகுபேயப கபேணளகந்த஭ித ஜ்ஞள஥நந்தழபம் க஬ஹன
Simple translation: Rendered by mAmunigaL. I glorify thigazhakkidanthAn

thirunAvirudaiya pirAn whose intelligence was groomed by the divine mercy of azhagiya
maNavALa perumAL piLLai, who is blemishless and an expert in all sAsthrams.
Specific thanians for srIvachana bhUshaNam
srIvachana bhUshaNa dhivya sAsthram is explained as containing 6 prakaraNams

(sections) and 9 prakaraNams (sections). The following thanians explain the two
different classifications of this prabhandham.
purushakAra vaibhavam cha sAdhanasya gauravam

thadhadhikAri kruthyam asya sathgurUpa sEvanam
haridhayAm ahaithukIm gurOrupAyathAncha yO
vachanabhUshaNEvadhaj jagadhgurum thamAsrayE
புபேரகளப ஺ய஧யம் ெ றளத஥ஸ்ன ஸகௌபயம்

தததழகளரி க்பேத்னம் அஸ்ன றத்குபை஧ ஹறய஥ம்
லரிதனளம் அ஺லதுகவ ம் குஹபளபே஧ளனதளஞ்ெ ஹனள
யெ஦பூரஹணயதஜ் ஜகத்குபேம் தநளச்பஹன
Simple translation: I take refuge of piLLai lOkAchAryar who mercifully explained the
following principles in srIvachana bhUshaNam.
1. the glories of pirAtti who performs purushkAram (facilitating emperumAn's

acceptance of jIvAthmA)
2. the greatness of siddhOpAyam - bhagavAn as the already established upAyam
3. the attitude/behaviour of the adhikAris (qualified persons) who accepted
bhagavAn as upAyam
4. such persons attitude and servitude towards his AchArya
5. the glories of bhagavAn's causeless mercy
6. AchAryan being the ultimate upAyam
sAngAkila dhravida samskrutharUpa vEdha sArArththa sangraha mahArasa

vAkyajAtham
sarvagya lOka guru nirmitham Arya bhOgyam vandhE sadhA vachanabhUshaNa
dhivya sAsthram
றளங்களகழ஬ த்பயிை றம்ஸ்க்பேதபை஧ ஹயத றளபளர்த்த றங்க்பல

நலளபற யளக்னஜளதம்
றர்யஜ்ஞ ஹ஬ளக குபே ஥ழர்நழதம் ஆர்ன ஹ஧ளக்னம் யந்ஹத றதள யெ஥பூரண
தழவ்ன ெளஸ்த்பம்
Simple translation: I constantly worship srIvachana bhUshaNam dhivya sAsthram which

was compiled by the all-knowing/omniscient piLLai lOkAchAryar, which is most pleasing
for the learned scholars, which reveals the essence of vEdham, vEdhAntham, etc in a
very crisp manner and has many groups of beautiful phrases and sentences.
akuNtOthgaNta vaikuNtapriyANAm kaNtabhUshaNam

guruNAjagathAm uktham vyAptham vachana bhUshaNam
அகுண்ஹைளத்கண்ை ஺யகுண்ைப்ரினளணளம் கண்ைபூரணம்

குபேணளஜகதளம் உக்தம் வ்னளப்தம் யெ஥ பூரணம்
Simple translation: srIvachana bhUshaNa dhivya sAsthram which is the beautiful

ornament for the necks of the devotees who are desirous in reaching srIvaikuNtam
(paramapadham) which is the abode of endless pleasures and is known (spread)
everywhere. Such wonderful prabhandham was rendered by piLLai lOkAchAryar.
pERu thaRuvikkumavaL than perumai (1) ARu (2) peRuvAn muRai (3)
avan kURu guruvaippanuval (4) koLvathilaiyAgiya kuLirntha aruLthAn (5)
mARilpugazh naRguruvin vaNmai (5) yodelAm vachana bhUdaNamathil
thERida namakkaruL mudumbai iRaiyavan kazhalgaL chErenmananE
ஹ஧று தறுயிக்குநயள் தன் ஸ஧பே஺ந (1) ஆறு (2) ஸ஧றுயளன் ப௃஺஫ (3)
அயன் கூறு குபே஺யப்஧னுயல் (4) ஸகளள்யதழ஺஬னளகழன கு஭ிர்ந்த
அபேள்தளன் (5)
நள஫ழல்புகழ் ஥ற்குபேயின் யண்஺ந (5) ஸனளஸை஬ளம் யெ஦ பூைணநதழல்
ஹத஫ழை ஥நக்கபேள் ப௃டும்஺஧ இ஺஫னயன் கமல்கள் ஹெஸபன்ந஦ஹ஦
Simple translation: Oh dear heart! please take shelter of the lord of mudumbai (piLLai
lOkAchAryar) who revealed the most important principles in the clearest manner for us
to be uplifted in srIvachana bhUshaNam. The six principles that are explained in this
prabhandham are:
1. the glories of pirAtti who performs purushkAram (facilitating emperumAn's

acceptance of jIvAthmA)
2. the greatness of siddhOpAyam - bhagavAn as the already established upAyam
3. the attitude/behaviour of the adhikAris (qualified persons) who accepted
bhagavAn as upAyam
4. such persons attitude and servitude towards his AchArya
5. the glories of bhagavAn's causeless mercy
6. AchAryan being the ultimate upAyam
thirumAmagaL than sIraruLERRamum (1) thirumAl thiruvadi sErvazhi nanmaiyum (2)

avvazhi ozhinthana anaiththin punmaiyum (3) meyvazhiyUnRiya mikkOr perumaiyum
(4)
AraNam vallavar amaru nanneRiyaiyum (5) nAraNanRAL tharu naRgurunIdhiyum (6)
sOthivAnaruL thUyamAguruvin pAdhamAmalar paNibavar thanmaiyum (7)
thIdhil vAnavar dhEvan uyirgaLai, EthuminRi edukkumpadiyaiyum (8)
manniyavinbhamum mAgathiyum guruvennu nilai peRum inporuL thannaiyum
asaivalAthavEdhamadhanuL anaiththaiyum (9) vachanabhUdaNa vazhiyAlaruLiya
maRaiyavar sikAmaNi vaNpugazh mudumbai iRaiyavan engOn ulagAriyan
thEnmalarchchEvadi chinthacheybhavar mAnilaththu inbhamathu eythi vAzhbhavarE
தழபேநளநகள் தன் ெவபபேஹ஭ற்஫ப௃ம் (1) தழபேநளல் தழபேயடி ஹெர்யமழ

஥ன்஺நப௅ம் (2)
அவ்யமழ ஒமழந்த஦ அ஺஦த்தழன் புன்஺நப௅ம் (3) ஸநய்யமழபென்஫ழன
நழக்ஹகளர் ஸ஧பே஺நப௅ம் (4)
ஆபணம் யல்஬யர் அநபே ஥ன்ஸ஦஫ழ஺னப௅ம் (5) ஥ளபணன்஫ளள் தபே
஥ற்குபே஥ீதழப௅ம் (6)
ஹெளதழயள஦பேள் தூனநளகுபேயின் ஧ளதநளந஬ர் ஧ணி஧யர் தன்஺நப௅ம் (7)
தீதழல் யள஦யர் ஹதயன் உனிர்க஺஭, ஏதுநழன்஫ழ எடுக்கும்஧டி஺னப௅ம் (8)
நன்஦ினயின்஧ப௃ம் நளகதழப௅ம் குபேஸயன்னு ஥ழ஺஬ ஸ஧றும் இன்ஸ஧ளபேள்
தன்஺஦ப௅ம்
அ஺ெயி஬ளதஹயதநதனுள் அ஺஦த்஺தப௅ம் (9) யெ஦பூைண
யமழனள஬பே஭ின
ந஺஫னயர் ெழகளநணி யண்புகழ் ப௃டும்஺஧ இ஺஫னயன் எங்ஹகளன்
உ஬களரினன்
ஹதன்ந஬ர்ச்ஹெயடி ெழந்஺தஸெய்஧யர் நள஥ழ஬த்து இன்஧நது எய்தழ
யளழ்஧யஹப
Simple translation: One who meditates the honey-like lotus feet of my lord piLLai
lOkAchAryar who is also the lord of mudumbai, who is the crest jewel on the crowns of
the experts of vEdham and who narrates the most essential principles of sAsthram
through srIvachana bhUshaNa dhivya sAsthram - such persons will enjoy the greatest
pleasure (of bhagavath/bhAgavatha anubhavam and kainkaryam) in this world itself.
piLLai lOkAchAryar mainly explains the following nine principles in this prabhandham
and more.
1. the glories of srI mahAlakshmi who facilitates bhagavAn's acceptance of

jIvAthmA (just like a mother who will constantly represent the children and speak
for them with the father)
2. the greatness of bhagvAn as the upAyam (means) to reach him
3. the limitations of other paths such as karma, gyAna, bhakthi yOgams, etc
4. the glories of the ones (prapannas) who accept bhagavAn alone as upAyam
5. the behaviour and daily routine of such prapannas
6. the ideal qualities that are to be found in a true AchArya and his behaviour
7. the ideal qualities that are to be found in a true sishya
8. the causeless mercy and efforts of bhagavAn (who is the master of nithyasUris)
to uplift the jIvAthmAs
9. the ultimate principle which explains that AchAryan is the means and goal
(charama parva nishtai)
lOkAchArya kruthE lOkahithE vachanbhUshaNE

thathvArththa dharsinO lOkE thannishtAscha sudhurlabhA:
ஹ஬ளகளெளர்ன க்பேஹத ஹ஬ளகலழஹத யெ஦பூரஹண

தத்யளர்த்த தர்ெழஹ஦ள ஹ஬ளஹக தந்஥ழஷ்ைளச்ெ றஶதுர்஬஧ள:
Simple translation: It is very rare to find persons who truly understand and practice the
principles that are explained in srIvachana bhUshaNam which is purely written for the
upliftment of all jIvAthmAs.
jagadhAchArya rasithE srImadhvachanabhUshaNE

thaththvagyAnAncha thannishtAm dhEhinAtha yathIthramE
ஜகதளெளர்ன பெழஹத ஸ்ரீநத்யெ஥பூரஹண

தத்த்யஜ்ஞள஥ளஞ்ெ தந்஥ழஷ்ைளம் ஹதலழ஥ளத னதீந்த்பஹந
Simple translation: oh yathirAja (srI rAmAnuja)! Please bless me that I understand the
principles that are outlined in srIvachana bhUshaNa dhivya sAsthram by piLLai
lOkAchAryar and follow the same.
Thus ends the translation for the invocatory verses for srIvachana bhUshaNa dhivya
sAsthram which fully brings out the glories of piLLai lOkAchAryar and this wonderful
prabhandham.
In the next article we will see the translation for the avathArikai (introduction to
vyAkyAnam) by mAmuigaL to this srIvachana bhUshaNa dhivya sAsthram.
7. piLLai lOkAchAryar - srI vachana bhUshaNam - 1
maNavALa mAmunigaL for this master piece. We have already seen the brief
introduction to this glorious prabhandham and its thanians at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-srivachana-
bhushanam-thanians.html.
With this background, let us now see the translation of srI vachana bhUshaNam's
wonderful introduction given by mAmunigaL.
thiruvEnkatamudaiyAn
thirumanthram is the essence of the whole of vEdham. The three words in

thirumanthram reveals the three principles (ananyArha sEshathvam - being subservient
to bhagavAn only, ananya sharaNathvam - accepting bhagavAn as the only refuge,
ananya bhOgyathvam - accepting bhagavAn as the only enjoyable aspect and is also
explained as being an object of pleasure for bhagavAn only). These 3 principles are
common for all jIvAthmAs. As mentioned in "yathra rshaya: prathama jAyE purANA:" (,
even though all jIvAthmAs have the necessary qualification to be in paramapadham
(which is fully pure) where every one's knowledge is fully blossomed/expanded, where
there is eternal bliss which is derived out of constant engagement in bhagavAn's
names, forms, qualities, etc., as said in "anAdhi mAyayA suptha:" (being covered by
ignorance since time immemorial) and "thila thailavath dhAru vahnivath" (seemingly
inseparable from matter like oil inside sesame and fire inside wood), jIvAthmAs (bound
souls) being covered with the beginningless mAyA (which is controlled by bhagavAn)
that covers the knowledge and due to beginningless ignorance which leads to
accumulated and endless karmA (virtues and vices) which leads to countless births in
sura (heavenly), nara (human), thiryak (animals) and sthAvara (plants). In every birth,
they go through many pitfalls such as dhEhAthmAbimAnam (considering body as the
self), svAthanthriyam (considering oneself as independent), anya sEshathvam (serving
any one other than bhagavAn) and engage in efforts and results to fit such qualities.
Such jIvAthmAs, with the vow to leave emperumAn in whatever possible manner, being
greatly averse to bhagavAn who is the ultimate master and the best goal and means for
jIvAthmAs. As a result, the jIvAthmA goes through the seven stages namely garbha
(being in the womb), janma (taking birth), bhAlya (being a child who cannot take care of
himself), yauvana (youth which is fully focussed on sense enjoyment), vArdhaka (old
age), maraNa (death) and naraka (life in hellish planets) which lead to eternal and
endless sorrows. Among those suffering souls, for a few who accepts the grace of
bhagavAn which is given at the time of birth which subdues the rajO (passion) and
thamO (ignorance) guNams (qualities) and sathvam (goodness) raises and the desire
for mOksham (eternal upliftment) develops.
 When one desires for mOksham, they have to understand thathvam (the nature
of jIvAthmA being subservient to bhagavAn), hitham (the means) and
purushArtham (goal) to be uplifted.
 When trying to understand these 3 principles through sAsthram (which is the

primary source for this knowledge), vEdham which is the chief among sAsthrams
is pursued. But, as mentioned in "ananthA vai vEdhA:", vEdham is end less. And
to determine any principle from vEdham, one has to use certain methods such as
"sarva shAkA prathyaya nyAyam" (determining the principle by going through
various sections of vEdham to ensure perfect understanding), etc. All these are
too difficult for people of limited intelligence.
 Considering understanding the true principles from vEdham is too difficult, the
next source is to go to the rishis (sages) such as vyAsa, etc., who have mastered
the vEdham out of their own great efforts and compiled smrthi, ithihAsas and
purANas. But in these, only capable persons will be able to distinguish between
the essence and extraneous aspects.
 bhagavAn who most mercifully accepts the role of an AchAryan and reveals the
rahasya thrayam (thirumanthram, dhvayam, charama slOkam) for the upliftment
of all jIvAthmAs. But those are too short and great meanings that are present in
them are difficult to grasp for everyone.
 AzhwArs (paraAngusa, parakAla, etc) who were divinely blessed with

blemishless knowledge by bhagavAn himself out of his causeless mercy,
understood the essence of the whole vEdham and revealed the same in the most
precise manner through dhivya prabhandhams which are hailed as dhrAvida
vEdham and its angam (part), upAngam (ancillary-part). Yet, people with limited
intelligence could not fully understand the real purport of dhivya prabhandhams.
AzhwArs
 Seeing that even the ones who have taste for bhagavath vishayam are missing
out on the essence due to their limited intelligence, AchAryas starting with
nAthamunigaL who were divinely blessed by the causeless mercy of AzhwArs,
who firmly established the sath sampradhAyam, who were expert in all of
sAsthram and who were most compassionate, understood the essence of
vEdham, etc and explained the same in precise manner so people of less
intelligence can also understand the same. They also documented the sath
sampradhAyam principles in various granthams.
AchArya paramparai
 Following in their foot steps, piLLai lOkAchAryar out of great compassion towards
the suffering souls who are missing out on the wonderful opportunity to serve
bhagavAn directly and eternally, for the upliftment of such souls, compiled many
prabhandhams. These principles were transmitted through the AchArya
paramparai. pUrvAchAryas, seeing the most valuable nature of the principles,
taught this in a confidential manner to sishyas. Seeing the most glorious nature
of the principles, they did not reveal them in public. But, piLLai lOkAchAryar,
observing the fate of the future generation who may miss out on these valuable
principles, out of his great compassion and based on the desire/orders of
bhagavAn himself through svapnam (dream), reveals the most important
principles through this grantham named srI vachana bhUshaNam.
Previously, pEraruLALa perumAL (kAnchIpuram varadharAja perumAL), out of his

causeless mercy, specially blessed a srIvaishNava named nambi in the town named
maNaRpAkkam. He explained some of the essential aspects of the sath
sampradhAyam in the svapnam (dream) of maNaRpAkkathu nambi and then instructs
him "Now, you go an stay in between the two rivers (srIrangam which is situated in
between cauvery and koLLidam), I will reveal the same principles in full details". nambi,
following those instructions, arrive at srIrangam, stays there worshipping periya
perumAL and without revealing his identity, just remains there constantly meditating on
the principles originally revealed by pEraruLALan.
Once when he was alone at kAttazhagiya singar temple (in srIrangam), piLLai
lOkAchAryar arrives there along with his sishyas by the divine will of bhagavAn. Since
the temple is remotely located with minimum disturbances, he starts explaining the
rahasyArthams (confidential matters) of our sath sampradhAyam to his disciples.
maNaRpAkkathu nambi who hears them (from a place where the others cannot see
him) and understands that they resemble the same meanings that were revealed by
pEraruLALa perumAL, becomes ecstatic. He comes out from inside and falls at the
lotus feet of piLLai lOkAchAryar and asks him "Are you him?" and piLLai responds "Yes,
what should be done?". nambi then explains that pEraruLALa perumAL explained the
same principles first and directed him to srIrangam to understand the same in great
detail. piLLai lOkAchArar feeling elated, accepts nambi (as a sishya) and nambi starts
serving him and learning the principles in detail from him. Once emperumAn appears in
the dream of nambi and instructs him to request piLLai lOkAchAryar to document these
wonderful and most important principles in a prabhandham so that it is not forgotten
over time. nambi goes to piLLai lOkAchAryar and reveals the desire of emperumAn and
piLLai lOkAchAryar says "If that is his desire, I will do that" and compiled srI vachana
bhUshaNam - this incident is well known and well established.
Just like an ornament that has many rathnams (gems) is named rathna bhUshaNam,
since this prabhandham is filled with the words/phrases of our pUrvAchArayas and
brings about great radiance of knowledge to the ones who meditate on this
prabhandham, it is named srI vachana bhUshaNam.
Thus ends the first part of most magnificient introduction section for srI vachana
bhUshaNam. This grantham is greatly glorified for presenting the most important
principles of our sath sampradhAyam in the simplest possible way. With mAmunigaL's
beautiful and precise commentary, this is a great treasure for us to cherish. It is most
beneficial if this grantham is heard under an AchArya to understand the principles fully.
Let us bow down at the lotus feet of these great AchAryas and be blessed.
In the subsequent articles we will see the continuation of this most wonderful
introduction of mAmunigaL for srI vachana bhUshaNam.
bhushanam-thanians.html. We have also seen the first part of mAmunigaL's avathArikai
(introduction) to this glorious prabhandham at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-sri-vachana-
bhushanam-1.html.
Let us continue with the second part of the avathArikai (introduction). In this section of
the introduction, mAmunigaL explains the two types of classifications (6 sections and 9
sections) for this prabhandham.
First, let us see how this prabhandham is classified in to six sections:
In this prabhandham, starting from (sUthram 1) "vEdhArtham aRuthiyiduvathu"

(ஹயதளர்த்தம் அறுதழனிடுயது) upto (sUthram 4) "aththAlE athu muRpattathu"
(அத்தளஹ஬ அது ப௃ற்஧ட்ைது), the authencity of the pramANam (source of
knowledge) is established. Thus, this section is the introduction for the prabhandham.
From (sUthram 5) "ithihAsa srEshtam" (இதழலளற ச்ஹபஷ்ைம்) upto (sUthram 22)

"prapathi upadhEsam paNNiRRum ivaLukkAga" (ப்ப஧த்தழ உ஧ஹதெம் ஧ண்ணிற்றும்
இயல௃க்களக), purushakAra vaibhavam and upAya vaibhavam are discussed. pirAtti's
role is explained as purushakAram (advocacy/recommendation) - seeing the jIvAthmAs
who are filled with defects, she constantly highlights to bhagavAn that his nature is to be
merciful and uplift the ones who are surrendered unto him. This section also discusses
bhagavAn as the upAyam (means) who is so merciful and this mercy of him is even
more glorious than purushakAram.
From (sUthram 23) "prapathikku" (ப்ப஧த்தழக்கு) upto (sUthram 79) "EkAnthI

vyapathEshtavya:" (ஏகளந்தீ வ்ன஧ஹதஷ்ைவ்ன:), the nature of prapathi is discussed
in a detailed manner. prapathi is the act of accepting bhagavAn as the upAyam. The
following aspects are discussed:
 For this act of accepting bhagavAn as upAyam, there is no restriction based on

place, time, method, qualification of the one performing prapathi and the result.
 the object of prapthi (to whom we surrender/approach) must be capable
 the three classifications of the persons who perform prapathi
 the limitations of accepting prapathi as the means (bhagavAn is the means -

prapathi is simply an act that fits the nature of jIvAthmA)
 collective explanation of prapathi's nature and ancillary aspects.
Thus, this section establishes that bhagavAn is the upAyam and his glories. In this, upto
(sUthram 70) "prApthikku ugappAnum avanE" (ப்பளப்தழக்கு உகப்஧ளனும் அயஹ஦)
is the crux of the matter. 71-79 are supplementary.
From (sUthram 80) "upAyathukku" (உ஧ளனத்துக்கு) upto (sUthram 307) "upEya

virOdhigaLAyirukkum" (உஹ஧ன யிஹபளதழக஭ளனிபேக்கும்), the code of
conduct/behaviour of a prapanna is explained. This section discusses the following
aspects:
 the mandatory qualities of the jIvAthmA who accepts bhagavAn as upAyam

(means) and upEyam (goal)
 the need to give up attachment towards other upAyams and
 general do's and dont's for such persons
From (sUthram 308) "thAn hithOpadhEsam paNNumpOthu" (தளன் லழஹதள஧ஹதெம்

஧ண்ணும்ஹ஧ளது) upto (sUthram 365) "ugappum upakAra smruthiyum nadakka
vENum" (உகப்பும் உ஧களப ஸ்ம்பேதழப௅ம் ஥ைக்க ஹயணும்), sishya lakshaNam
(the attitude of a disciple towards his AchArya) is explained in detail. This section
discusses the following aspects:
 the nature of sidhOpAya nishtar (one who fully depends on bhagavAn who is the
established means)
 the nature of a true AchArya
 the nature of a true sishya and his total dependence on AchArya
 the interactions between AchArya and sishya
 the sishya's gratitude towards AchArya who helped him to be uplifted.
From (sUthram 366) "svadhOshAnusandhAnam bhaya hEthu"

(ஸ்யஹதளரளத௃றந்தள஥ம் ஧ன ஹலது) upto (sUthram 406) "nivarthaka gyAnam
abhaya hEthu" (஥ழயர்த்தக ஜ்ஞள஦ம் அ஧ன ஹலது), bhagavAn's nirhEthuka krupai
(causeless mercy) is explained. It is because of this causeless mercy of bhagavAn, one
progresses to various stages - adhvEsham (not being unfavourable) to ultimate goal of
performing eternal kainkaryam. It is established that one gets relieved of their sorrows
by seeing the causeless mercy of bhagavAn which guarantees the upliftment of the
jIvAthmA.
From (sUthram 407) "svathanthranai upAyamAgap paRRina pOthiRE"

(ஸ்யதந்த்ப஺஦ உ஧ளனநளகப் ஧ற்஫ழ஦ ஹ஧ளதழஹ஫) upto the end (sUthram 463)
explains the ultimate stage of one's faith, i.e., being fully dependent on AchArya. This
principle is established as explained by madhurakavi AzhwAr in kaNNinuN chiruthAmbu
9 "mikka vEdhiyar vEdhaththin utporuL" (நழக்க ஹயதழனர் ஹயதத்தழன் உட்ஸ஧ளபேள்)
- the true essence of the vEdham.
As it starts with "vEdhArtham aRuthiyiduvathu" (ஹயதளர்த்தம் அறுதழனிடுயது - the
essence of sAsthram establishes...) and ends with "charama parva nishtai" (being fully
dependent on AchArya), it is clearly established that being fully dependent on the
AchArya's mercy is the essence of vEdham.
Just like charama slOkam (sarva dharmAn parithyajya...) is the essence of srI gIthai, the
last prakaraNam (section) is the essence of this prabhandham. There (in srI gIthai),
bhagavAn first shows various upAyams (karma, gyAna, bhakthi yOgams, etc) and
observing that arjunan is fearful of taking on the independence to himself choose the
right path, he shows the sidhOpAyam (himself as the established upAyam thrashing
all other upAyams). Here, the glories of sidhOpAyam (bhagavAn as the means) is
explained in detail and observing that there is the fear of bhagavAn's independence
(which could lead to favourable or unfavourable situations), the ultimate path of
depending on AchArya (which is the safest means) is shown.
Thus, the 6 prakaraNams (sections) of the prabhandham which highlights 6 principles

are explained.
Let us now see how this prabhandham is classified in to 9 prakaraNams (sections).
The introduction section and the purushakAra/upAya vaibhavam discussed in 1 to 22

sUthrams are the same as explained previously.
Subsequently, starting from (sUthram 23) "prapathikku" (ப்ப஧த்தழக்கு) and ending at

(sUthram 114) "bhagavath vishaya pravruththi sErum" (஧கயத் யிரன ப்பவ்பேத்தழ
ஹெபேம்) - this section explains the principle of bhagavAn as upAyam (which was
highlighted in the first prakaraNam) in a detailed manner.
From (sUthram 115) "prApakAnthara parithyAgaththukku" (ப்பள஧களந்தப

஧ரித்னளகத்துக்கு) upto (sUthram 141) "AgaiyAlE sukarUpamAyirukkum"
(ஆ஺கனளஹ஬ றஶகபை஧நளனிபேக்கும்) explains the defects of upAyams other
than prapathi. The discussion in this section about prapathi's greatness is ancillary.
From (sUthram 142) "ivanaip peRa ninaikkum pOthu" (இய஺஦ப் ஸ஧஫ ஥ழ஺஦க்கும்
ஹ஧ளது) upto (sUthram 242) "idaichchiyAy peRRuviduthal cheyyumpadiyAyirukkum"
(இ஺ைச்ெழனளய் ஸ஧ற்றுயிடுதல் ஸெய்ப௅ம்஧டினளனிபேக்கும்) explains the glories
of sidhOpAya nishtar (the ones who fully accept bhagavAn as the only means).
From (sUthram 243) "ippadi sarvaprakAraththAlum" (இப்஧டி றர்யப்பகளபத்தளலும்)

upto (sUthram 307) "upEya virOdhikaLAyirukkum" (உஹ஧ன
யிஹபளதழக஭ளனிபேக்கும்) explains the prapanna dhinacharyA (daily routine of a
prapanna).
From (sUthram 308) "thAn hithOpadhEsam paNNum pOthu" (தளன் லழஹதள஧ஹதெம்

஧ண்ணும் ஹ஧ளது) upto (sUthram 320) "chEthananudaiya ruchiyAlE varugaiyAlE"
(ஹெத஥னு஺ைன பேெழனளஹ஬ யபே஺கனளஹ஬) explains the sadhAchArya
lakshaNam (the qualities of a true AchArya).
From (sUthram 321) "sishyanenbathu" (ெழஷ்னஸ஦ன்஧து) upto (sUthram 365)

"upakAra smruthiyum nadakka vENum" (உ஧களப ஸ்ம்பேதழப௅ம் ஥ைக்க ஹயணும்)
explains the sachchishya lakshaNam (the qualities of a true sishya).
From (sUthram 366) "svadhOshAnusandhAnam" (ஸ்யஹதளரளத௃றந்தள஦ம்) upto

(sUthram 406) "nivarththaka gyAnam abhaya hEthu" (஥ழயர்த்தக ஜ்ஞள஥ம் அ஧ன
ஹலது) explains the aspect of bhagavAn pursuing/uplifting jIvAthmAs out of his
causeless mercy.
From (sUthram 407) "svathanthranai" (ஸ்யதந்த்ப஺஦) upto the end (sUthram 463)
explains that AchAryan is the upAyam (means) and upEyam (goal).
In line with these 2 types of classifications, "pERu tharuvikkumavaL than perumai"

(ஹ஧று தபேயிக்குநயள் தன் ஸ஧பே஺ந - thanian explaining the 6 sections) and
"thirumAmagaL than" (தழபேநளநகள் தன் - thanian explaining the 9 sections) were
rendered in glorification of this prabhandham. Thus it is acceptable to understand this
prabhandham in both types of classifications.
Thus we have seen the section in the glorious introduction by mAmunigaL for piLLai
lOkAchAryar's srI vachana bhUshaNam where the two types of classifications for this
prabhandham is explained in detail.
In the subsequent articles we will see the continuation of this most wonderful
introduction of mAmunigaL for piLLai lOkAchAryar's srI vachana bhUshaNam
bhushanam-thanians.html. We have also seen the first part of mAmunigaL's avathArikai
(introduction) to this glorious prabhandham at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-sri-vachana-
bhushanam-1.html and the second part at http://ponnadi.blogspot.in/2013/11/aippasi-
anubhavam-pillai-lokacharyar-sri-vachana-bhushanam-2.html.
Let us continue with the third and concluding part of the avathArikai (introduction). In
this section of the introduction, mAmunigaL explains that this srI vachana bhUshaNam
is explaining dhvaya mahA manthram in detail as it is done in thiruvAimozhi.
nammAzhwAr
Similar to thiruvAimozhi which is known as dhIrga sharaNAgathi (deep surrender), this
prabhandham is an expansion of dhvayam. In thiruvAimozhi, dhvayam is explained in
detail as follows:
 In the first 3 centums (1 - 3), the second part of dhvayam (upEyam - goal) is
explained in detail.
 In the next 3 centums (4 - 6), the first part of dhvayam (upAyam - means) is
explained in detail.
 In the next 4 centums, the following principles are explained in detail:
o the auspicious qualities of bhagavAn which are required in him to bless

everyone
o nammAzhwAr's total detachment towards AthmA (self) and that which are
related to AthmA such as body, senses, etc.
o the eternal relationship between himself (nammAzhwAr) and emperumAn
o nammAzhwAr recollecting the accomplishment of ultimate goal
Similarly, in this srI vachana bhUshaNam also, the same principles are explained:
piLLai lOkAchAryar - maNavALa mAmunigaL - srIperumbUthUr
Considering the 6 prakaraNams (sections) classification:
 First part of dhvayam is explained in the first 3 prakaraNams:
o First srI mAhAlakshmi's purushakAram (advocacy/recommendation) is

explained
o bhagavAn as the upAyam (means) is explained
o The nishtai (state) of the ones who accept bhagavAn as upAyam (goal)
 Second part of dhvayam is explained while explaining the desirable state of the
ones who want to fully engage in bhagavath kainkaryam only.
 In the remaining 3 prakaraNams,

o 4th prakaraNam explains the sishya's attitude and servitude towards
AchArya who explains the dhvaya mahA manthram
o 5th prakaraNam explains bhagavAn's nirhEthuka krupai (causeless
mercy) which is the cause of the sishya's mahA viswAsam (total
dependence)
o 6th prakaraNam explains the ultimate state of the principles explained in
two parts of the dhvaya mahA manthram (upAyam and upEyam) - that is
total dependence on AchAryan.
Considering the 9 prakaraNams (sections) classification:
"prapadhyE" in first sentence of dhvayam reflects the act of accepting bhagavAn as the
means and this implicitly means that other upAyams such karma, gyAna, bhakthi
yOgams, etc are given up fully. prapanna dhinacharya (daily routine, attitude, behaviour
of a prapanna) is meant for such persons who have performed prapathi. And a true
AchArya means the one who instructs/explains dhvaya mahA manthram. Thus, from all
of the above, it can be understood that in the 9 prakaraNam classification also,
thiruvAimozhi (dhvaya mahA manthram's explanation) and srI vachana bhUshaNam
explain the same principles.
Further, this prabhandham which mainly explains the dhvaya mahA manthram in detail,
also contains the principles that are explained in thirumanthram and charama slOkam.
Let us see that now:
First thirumanthram explanation is highlighted.
 From (sUthram 73) "ahamarththaththukku" (அலநர்த்தத்துக்கு) upto

(sUthram 77) "adiyAnenRiRE" (அடினளஸ஦ன்஫ழஹ஫) and as said in (sUthram
111) "svarUpa prayukthamAna dhAsyamiRE pradhAnam" (ஸ்யபை஧
ப்பப௅க்தநள஦ தளஸ்னநழஹ஫ ப்பதள஦ம்), "praNavam" is explained.
 From (sUthram 71) "svayathna nivruththi" (ஸ்யனத்஥ ஥ழவ்பேத்தழ) and from
(sUthram 180) "thannaith thAnE mudikkaiyAvathu" (தன்஺஦த் தளஹ஦
ப௃டிக்஺கனளயது) upto the sUthram before (sUthram 243) "ippadi sarva
prakAraththAlum" (இப்஧டி றர்ய ப்பகளபத்தளலும்), "nama:" is explained.
 From (sUthram 72) "paraprayOjana pravruththi" (஧பப்பஹனளஜ஥ ப்பவ்பேத்தழ)
and from (sUthram 80) "upEyaththukku iLaiya perumALaiyum" (உஹ஧னத்துக்கு
இ஺஭ன ஸ஧பேநள஺஭ப௅ம்) and from (sUthram 281) "kainkaryam thAn
bhakthi mUlam allAtha pOthu" (஺கங்கர்னம் தளன் ஧க்தழ ப௄஬ம் அல்஬ளத
ஹ஧ளது), "nArAyaNAya" is explained.
Next charama slOkam explanation is highlighted.
 From (sUthram 43) "agyAnaththAlE" (அஜ்ஞள஦த்தளஹ஬) and from (sUthram

115) "prApakAnthara parithyAgaththukkum" (ப்பள஧களந்தப
஧ரித்னளகத்துக்கும்) explains giving up all other upAyams and the method to
give it up. This explains "sarvadharmAn parithyajya".
 From (sUthram 55) "ithu thanakku svarUpam" (இது த஦க்கு ஸ்யபை஧ம்) and
from (sUthram 66) "prApthikku upAyam avan ninaivu" (ப்பளப்தழக்கு உ஧ளனம்
அயன் ஥ழ஺஦வு) explains that bhagavAn is the only refuge and means. This
explains "mAmEkam sharaNam".
 From (sUthram 134) "prapaththi upAyaththukku" (ப்ப஧த்தழ உ஧ளனத்துக்கு)
explains the special nature of the act of surrender. This explains "vraja".
 From (sUthram 143) "avanivanai" (அய஦ிய஺஦) upto (sUthram 148)
"svAthanthriyaththAlE varum pArathanthriyam prabalam"
(ஸ்யளதந்த்ரினத்தளஹ஬ யபேம் ஧ளபதந்த்ரினம் ப்ப஧஬ம்) explains that
bhagavAn is supremely independent and him easily pardoning all sins of the
surrendered jIvAthmA. This explains "aham thvA sarva pAbEpyO
mOkshayishyAmi".
 (sUthram 402) "krupA palamum anubaviththE aRavENum" (க்பே஧ள ஧஬ப௃ம்
அத௃஧யித்ஹத அ஫ஹயணும்) explains that bhagavAn's mercy is guaranteed to
bestow the ultimate goal and the jIvAthmA need not worry about. This explains
"mA sucha:".
Thus we have seen the section in the glorious introduction by mAmunigaL for piLLai
lOkAchAryar's srI vachana bhUshaNam where the similarity between thiruvAimozhi and
srI vachana bhUshaNam and the srI vachana bhUshaNam reflecting the principles of
rahasya thrayam are explained in detail.
Thus ends mAmunigaL's introduction to piLLai lOkAchAryar's srI vachana bhUshaNa
dhivya sAsthram. As mAmunigaL declares in upadhEsa rathina mAlai, there is no
grantham which is as glorious as this srI vachana bhUshaNa dhivya sAsthram.
From the above, we can get a glimpse of the glories of piLLai lOkAchAryar, srI vachana
bhUshaNam and most importantly mAmunigaL who blessed us with the most precise
commentary for this wonderful grantham.
The following pAsurams are usually recited after reciting srI vachana bhUshaNa dhivya
sAsthram.
kOdhil ulagAsiriyan kUra kulOththama thAthar

thIdhil thirumalaiyAzhwAr chezhunguravai maNavALar
Odhariya pugazhth thirunAvudaiya pirAn thAtharudan
pOtha maNavALa muni ponnadigaL pORRuvanE
ஹகளதழல் உ஬களெழரினன் கூப குஹ஬ளத்தந தளதர்

தீதழல் தழபேந஺஬னளழ்யளர் ஸெழுங்குப஺ய நணயள஭ர்
ஓதரின புகழ்த் தழபே஥ளவு஺ைன ஧ிபளன் தளதபேைன்
ஹ஧ளத நணயள஭ ப௃஦ி ஸ஧ளன்஦டிகள் ஹ஧ளற்றுயஹ஦
mAmunigaL eedu kAlakshEpa gOshti in front of srI ranganAthan
Simple translation: I glorify the lotus feet of the most knowlegeable maNavALa
mAmunigaL along with the blemishless piLLai lOkAchArayar, kUra kulOthuma dhAsar,
the defectless thirumalai AzhwAr (thiruvAimozhi piLLai), azhagiya maNavALa perumAL
piLLai (mAmunigaL's grand father) from kuravai clan, the boundlessly famous
thirunAvIrudaiya pirAn thAtharaNNar (mAmunigaL's father).
vAzhi ulagAsiriyan vAzhi avan mannu kulam

vAzhi mudumbai ennum mAnagaram
vAzhi manam chUzhntha pErinbam migu nallAr
inam chUzhnthu irukkum iruppu
யளமழ உ஬களெழரினன் யளமழ அயன் நன்னு கு஬ம்

யளமழ ப௃டும்஺஧ என்னும் நள஥கபம்
யளமழ ந஦ம் சூழ்ந்த ஹ஧ரின்஧ம் நழகு ஥ல்஬ளர்
இ஦ம் சூழ்ந்து இபேக்கும் இபேப்பு
Simple translation: Hail piLLai lOkAchAryar! Hail his glorious clan! Hail the great city
mudumbai (native town of his clan)! Hail that blissful assembly of piLLai lOkAchAryar
who is surrounded by the most pious devotees.
Othum mudumbai ulagAsiriyan aruL

Ethum maRavAtha emperumAn
nIdhi vazhuvAch chiRunallUr mAmaRaiyOn pAdham thozhuvArkku
vArA thuyar
ஓதும் ப௃டும்஺஧ உ஬களெழரினன் அபேள்

ஏதும் ந஫யளத எம்ஸ஧பேநளன்
஥ீதழ யழுயளச் ெழறு஥ல்லூர் நளந஺஫ஹனளன் ஧ளதம் ஸதளழுயளர்க்கு
யளபள துனர்
kUra kulOthuma dhAsar - a portrait
Simple translation: There is no sorrows for the ones who worship the lotus feet of kUra
kulOthuma dhAsar who hails from chirunallUr, who is well-learned in the great vEdham
and who sincerely practices the principles of sAsthram and who constantly remembers
the grace of piLLai lOkAchAryar.
10. mAmunigaL
thula-masa-anubhavam.html for full glories of this month. It is said that "madhurEna
samApayEth" - so let us end this year's aippasi anubhavam sweetly. As we are at the
end of this month, we will now briefly observe the glories of mAmunigaL specifically his
literary contribution to our sath sampradhAyam.
In the 28th pAsuram of Arthi prabhandham, mAmunigaL himself highlights how he spent
his time for the upliftment of the entire world.
bhavishyadhAchAryan (srI rAmAnuja), thiruvAimozhi piLLai, mAmunigaL
paNdu pala Ariyarum pArulagOr uyyap parivudanE cheydhu aruLum palkalaigaL

thammaik kanNdathellAm ezhudhi
avai kaRRu iruNthum piRarkkuk kAthaludan kaRpiththum kAlaththaik kazhiththEn
puNdarigai kELvan uRai ponnulagu thannil pOga ninaivu onRuminRip porunthi ingE
irunthEn
eNdichaiyum Eththum ethirAchan aruLAlE ezhilvichumbE anRi ippOthu enmanam
eNNAthE
஧ண்டு ஧஬ ஆரினபேம் ஧ளபே஬ஹகளர் உய்னப் ஧ரிவுைஹ஦ ஸெய்து அபேல௃ம்

஧ல்க஺஬கள் தம்஺நக் கண்ைஸதல்஬ளம் எழுதழ
அ஺ய கற்று இபேந்தும் ஧ி஫ர்க்குக் களதலுைன் கற்஧ித்தும் கள஬த்஺தக்
கமழத்ஹதன்
புண்ைரி஺க ஹகள்யன் உ஺஫ ஸ஧ளன்னு஬கு தன்஦ில் ஹ஧ளக ஥ழ஺஦வு
ஒன்றுநழன்஫ழப் ஸ஧ளபேந்தழ இங்ஹக இபேந்ஹதன்
எண்டி஺ெப௅ம் ஏத்தும் எதழபளென் அபே஭ளஹ஬ எமழல்யிசும்ஹ஧ அன்஫ழ
இப்ஹ஧ளது என்ந஦ம் எண்ணளஹத
In the first 2 lines (as split above), mAmunigaL explains that he searched and collected
all the pUrvAchArya granthams which were lost/dispersed during muslim invasion.
These granthams were written by the great compassion of pUrvAchAryas towards the
hitham (well being) of all the future generations. Whatever granthams he found, he
wrote them personally in palm leaves, he learnt them from his AchAryans (thiruvAimozhi
piLLai, etc), lived according to the instructions in those granthams, and taught those to
all his disciples.
In the next 2 lines (as split above), mAmunigaL says, before getting the mercy of
emperumAnAr through his AchAryan thiruvAimozhi piLLai, he did not have any desire to
go to paramapadham, but once he got that mercy he could not stop thinking about
going to paramapadham for even a single moment.
There is a popular thamizh pAsuram which beautifully brings out the glories of
mAmunigaL's divine contribution.
sERRuk kamala vayal sUzh arangar tham sIr thazhaippa

pORRith thozhum nal andhaNar vAzh,ippUdhalaththE,
mARRaRRa sempon maNavALa mAmunigaL vandhilanEl
ARRil karaiththa puLi allavO thamizh AraNamE
ஹெற்றுக் கந஬ யனல் சூழ் அபங்கர் தம் ெவர் த஺மப்஧

ஹ஧ளற்஫ழத் ஸதளழும் ஥ல் அந்தணர் யளழ் இப்பூத஬த்ஹத
நளற்஫ற்஫ ஸெம்ஸ஧ளன் நணயள஭ நளப௃஦ிகள் யந்தழ஬ஹ஦ல்
ஆற்஫ழல் க஺பத்த பு஭ி அல்஬ஹயள தநழழ் ஆபணஹந
nammAzhwAr, mAmunigaL - AzhwAr thirunagari
Simple translation: In this world where many great personalities engage in glorifying srI
ranganAthan who lives in srIrangam which is surrounded by natural beauty, Had the
incomparable and gold-like pristine maNavALa mAmunigaL not appeared, the thamizh
vEdham (thiruvAimozhi) would have become lost like tamarind mixed in river (tamarind
in a big river would have no impact, similarly, Had mAmunigaL not highlight the glories
of thiruvAimozhi to the fullest potential, it would have become insignificant in this ocean
of samsAram).
mAmunigaL fully focussed on gathering the vast knowledge of our sath sampradhAyam
and wonderfully documented the same in the most precise manner for the benefit of
everyone. Let us briefly enjoy his various literary contributions and understand the
brilliance and benevolence of mAmunigaL.
 samskritha granthams
o yathirAja vimsathi - On the orders of thiruvAimozhi piLLai, mAmunigaL

(during his gruhasthAsramam) takes care of bhavishyadhAchAryan (srI
rAmAnuja) sannidhi in AzhwAr thirunagari. At that time, mAmunigaL
composes this beautiful prabhandham which contains 20 slOkas that
highlights mAmunigaL's great attachment towards yathirAja (srI
rAmAnuja). He manifests his total dependence on emperumAnAr and
recollects thiruvAimozhi piLLai's great compassion in leading him to
emperumAnAr. mAmunigaL is yathi punaravathAram (reincarnation of srI
rAmAnuja) - a question arises here - why would he glorify srI rAmAnuja
who is none other than himself? Our elders explain that, just like srI rAma
himself worshipped srIman nArAyaNan in thrEthA yugam to demonstrate
how to properly worship him (as we dont know how to worship him),
mAmunigaL also demonstrated his divine emotions towards srI rAmAnuja,
so that we understand how to approach and glorify emperumAnAr.
emperumAnAr, mAmunigaL - srIperumbUthUr
o dhEvarAja mangaLam - While visiting kAnchIpuram, mAmunigaL

composes this beautiful prabhandham which highlights dhEva perumAL's
mercy. mangaLAsAsanam (praying/wishing for the well-being) is the
highest principle of our sath sampradhAyam. mAmunigaL beautifully
performs mangaLAsAsanam to dhEva perumAL. He also recollects
thirukkachi nambi's kainkaryam to dhEva perumAL and demonstrates the
proper path to us - approaching emperumAn through an AchArya.
mAmunigaL, emperumAnAr, thirukkachi nambi, dhEva perumAL
 thamizh prabhandhams
o upadhEsa rathina mAlai - With the intent of bringing out the full glories of
piLLai lOkAchAryar and his great work named "srI vachana bhUshaNam",
mAmunigaL systematically explains the appearance stars/months of
AzhwArs, the special position of emperumAnAr, emperumAnAr's divine
desire and facilitation of vyAkyAnams (commentaries) for thiruvAimozhi,
journey of eedu vyAkyAnam, nampiLLai's glories, piLLai lOkAchAryar's
divine appearance, greatness of srI vachana bhUshaNa dhivya sAsthram,
highlighting the essence of srI vachana bhUshaNa dhivya sAsthram,
importance of preaching and following pUrvAchAryas' instructions as it is
and finally highlighting how such followers will become very dear to
emperumAnAr.
piLLai lOkAchAryar - srIrangam
o thiruvAimozhi nURRanthAdhi - One of the most beautiful works by

mAmunigaL. This is compared to honey in sweetness by scholars.
mAmunigaL was greatly immersed in nampiLLai's eedu vyAkyAnam for
thiruvAimozhi, which is why he was able to fully decimate the divine
meanings of thiruvAimozhi. It is because of this reason, srI ranganAtha
ordered mAmunigaL to explain thiruvAimozhi with the help of eedu
vyAkyAnam right in front of his sannidhi in srIrangam periya kOil. piLLai
lOkam jIyar, in his vyAkyAnam for this grantham highlights that
considering the length of thiruvAimozhi (1112 pAsurams) and the difficulty
in grasping the essence from that, mAmunigaL mercifully writes this
grantham which brings out the essence of thiruvAimozhi. He goes on to
highlight these most wonderful aspects of this divine prabhandham.
nammAzhwAr - AzhwAr thirunagari
 Just like there is rAmAnusa nURRanthAdhi to remember the glories

of srI rAmAnuja, this thiruvAimozhi nURRanthAdhi helps us
remember the glories of nammAzhwAr.
 Each padhigam (11 pAsurams) of thiruvAimozhi is explained in one

pAsuram of nURRanthAdhi. The pAsuram begins and ends with the
same word as in the padhigam.
 Each pAsuram reflects the essential principles that are explained in

that padhigam. It resembles the salient points that are highlighted
by nampiLLai in his eedu vyAkyAnam introduction sections for the
respective padhigam.
 Each pAsuram reflects one particular name of nammAzhwAr such

as sadagOpan, mARan, kArimARan, vazhuthi nAdan, parAngusan,
etc.
 It is composed in veNbA meter with anthAdhi kramam (end of one
pAsuram being the start of next pAsuram) - this type of meter is
difficult to compose but easy to remember and recite.
o Arthi prabhandham - Towards the end of his time in this samsAram,

mAmunigaL composed Arthi prabhandham which is a divine outpouring of
his emotions towards emperumAnAr praying to be relieved from this
samsAram and to ascend to parampadham. This prabhandham is of great
importance for our sath sampradhAyam as mAmunigaL presents many
essential principles in this wonderful prabhandham. piLLai lOkam jIyar
nicely highlights in his introduction for this prabhandham that "mAmunigaL
reveals the ultimate principle of charama parva nishtai (ultimate
dependence towards AchArya) is the charamAvathi in prApyam (the
ultimate state in accomplishable goals) in his charama (last) prabhandham
during his charama (last) kAlam (days)".
emperumAnAr - srIperumbUthUr
 jIyar padi thiruvArAdhana kramam - A simplified version of how to perform

thiruvArAdhanam. As part of panchasamskAram one learns thiruvArAdhana
kramam (deity worship method) from AchArya and performs thiruvArAdhanam to
ones own gruhArchai (deities at home). emperumAnAr blessed us with nithya
grantham which is in samskritham that explains thiruvArAdhana kramam. As
mAmunigaL descended to present all the essential principles in dhrAvida bAshai
(thamizh language), he blessed us with the thiruvArAdhana kramam also in
thamizh language.
 vyAkyAnams
o pramANa thirattu for eedu vyAkyAnam - nampiLLai's eedu vyAkyAnam is

the greatest treasure of our sath sampradhAyam. Due to his experties in
all sAsthrams, nampiLLai quotes so many pramANams in his vyAkyAnam.
mAmunigaL, out of great compassion highlighted the source of the
pramANams with full text wherever applicable.
nampiLLai eedu kAlakshEpa gOshti
o periyAzhwAr thirumozhi (missing portions) - mAmunigaL's Arjavam

(honesty) is incomparable. periyavAchAn piLLai had previously written a
full vyAkyAnam for periyAzhwAr thirumozhi. But unfortunately most of the
palm leaves were destroyed by termites. mAmunigaL wrote a commentary
for this dhivya prabhandham and he stopped exactly at the word from
where periyavAchAn piLLai's commentary existed.
o rAmAnusa nURRanthAdhi - This dhivya prabhandham is called prapanna

gAyathri and is added into 4000 dhivya prabhandham by the divine will of
srI ranganAtha. mAmunigaL composed precise explanations for this most
celebrated grantham of amudhanAr and revealed the wonderful meanings
that are found in this prabhandham.
o gyAna sAram and pramEya sAram - aruLALa perumAL emperumAnAr

(previously yagya mUrthy) is a dear sishya of emperumAnAr. He
presented the most essential principles of our sath sampradhAyam such
as Acharya abhimAnam, bhagavAn's nirhEthuka krupai, ill-effects of
committing AchArya/bhAgavatha apachAram, etc in gyAna sAram and
pramEya sAram. piLLai lOkAchAryar subsequently explains these same
principles in detail in his rahasya granthams as heard through the AchArya
paramparai.
o mumukshuppadi - rahasya thrayam (thirumanthram, dhvayam, charama

slOkam) are most essential to be understood and are revealed by the
AchAryan to the sishya. piLLai lOkAchAryar, out of great compassion
documented these principles in the most precise manner in
mumukshuppadi. mAmunigaL composes a classical vyAkyanam
explaining these principles in as much detail as necessary. mAmunigaL's
introduction to mumukshuppadi can be viewed at
mumukshuppadi.html.
o thathva thrayam - The true knowledge about the three entities (chith,
achith and Iswara) is of paramount importance for the ones desiring for
mOksham. piLLai lOkAchAryar explained these details in this
prabhandham which is also called kutti bhAshyam (miniature version of srI
bhAshyam). Without mAmunigaL's insightful vyAkyAnam with references
to various pramANams, it would be impossible to understand these in-
depth principles. mAmunigaL's introduction to thathva thrayam can be
viewed at http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-pillai-
lokacharyar-tattva-trayam.html. Brief and simple presentation of thathva
thrayam can be viewed at http://ponnadi.blogspot.com/p/thathva-
thrayam.html.
o srIvachana bhUshaNam - The essence of our sath sampradhAyam is the

principle of AchArya abimAnam (the mercy of AchArya). This principle is
elaborately explained by piLLai lOkAchAryar using the various
AzhwArs/AchAryas srI sUkthis (divine words). mAmunigaL composed a
brilliant and in-depth commentary for this glorious prabhandham which is
cherished and celebrated by great scholars.
mAmunigaL's introduction to thathva thrayam can be viewed at
http://ponnadi.blogspot.com/2013/11/aippasi-anubhavam-pillai-
lokacharyar-srivachana-bhushanam-thanians.html,
sri-vachana-bhushanam-1.html ,
sri-vachana-bhushanam-2.html ,
sri-vachana-bhushanam-3.html .
o AchArya hrudhayam - azhagiya maNavALa perumAL nAyanAr (the divine
and dear younger brother of piLLai lOkAchAryar) composes a grantham
named AchArya (nammAzhwAr) hrudhayam (divine heart). This grantham
is fully composed using AzhwArs srI sUkthis (divine words) and reveals
the true emotions of nammAzhwAr. Every word of this grantham has so
many deep meanings and is invaluable. But it is not easily understandable
for laymen. mAmunigaL writes a comprehensive vyAkyAnam for this
wonderful prabhandham which brings out the shining radiance of this
grantham.
piLLai lOkAchAryar, azhagiya maNavALa perumAL nAyanAr, mAmunigaL
mAmunigaL, towards the end of his time in this samsAram, was writing the vyAkyAnam
for AchArya hrudhayam with great physical difficulties. Seeing this, kOil aNNan
enquires mAmunigaL why he should trouble himself in writing with great difficulties.
mAmunigaL replies "I am writing for the benefit of your sons and grandsons (i.e. the
future generation of srIvaishNavas)" - such was his compassion and concern for future
generations to come and he mercifully paved the way for the upliftment of everyone.
We have only focussed on the literary contribution of mAmunigaL in this article. There
are so many glorious aspects in the life of mAmunigaL. Every aspect is vAchA
magOcharam (beyond the capability of words to explain).
In thaithriya upanishadh, bhagavAn's kalyANa guNams (auspicious qualities) are
enquired. vEdham tries to comprehend Anandham (bliss) which is just one of the many
innumerable auspicious qualities of bhagavAn but fails to comprehend even that single
quality. Similarly, mAmunigaL's glories are innumerable. This only shows a glimpse of
his glories that too with adiyen's limited abilities.
Thus we have seen a glimpse of the divine literary contribution of mAmunigaL for our
sath sampradhAyam. Let us bow down at the lotus feet of mAmunigaL and be blessed.

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aippasi (thulA) mAsa anubhavam

piLLai lOkAchAryar, maNavALa mAmunigaL – srIperumbUthUr

 mudhalAzhwArgaL (the first 3 AzhwArs - poigai AzhwAr, bhUthathAzhwAr and

emperumAnAr - mAmunigaL, srIperumbUthUr

 sEnai mudhaliAr (aippasi pUrAdam) is the commander-in-chief in srIvaikuNtam

o bhUthathAzhwAr (aippai avittam) explains that bhagavAn is none other

 pinbhazhagiya perumAL jIyar (aippasi sathayam) is one of the dear sishyas of

nampiLLai with pinbhazhagiya perumAL jIyar at his lotus feet

 kUra kulOthama dhAsar (aippasi thiruvAdhirai) is a dear disciple of piLLai

 Ay jananyAchAryar (aippasi pUrAdam) is great scholar from

 eRumbi appA (aippasi rEvathi) is one of the prime disciples of mAmunigaL. He

 poigai AzhwAr - mudhal thiruvanthAdhi anubhavam -

 mudhalAzhwArgaL and emperumAnAr - http://ponnadi.blogspot.in/2013/11/aippasi-

Full series can be viewed at: http://ponnadi.blogspot.in/p/aippasi-thula-masa-

By the divine grace of emperumAn/AzhwArs/AchAryas and asmadhAchAryan, adiyen is

kulasEkara AzhwAr says in perumAL thirumozhi 3.8 "pEyarE enakku yAvarum

By divine arrangement, all 3 AzhwArs arrive at thirukkOvalUr region on a stormy day.

Thus ends nampiLLai's introduction to mudhal thiruvanthAdhi.

poigai AzhwAr - thiruvekkA

kaidhai sEr pUmpozhil sUzh kachchi nagar vandhudhiththa

஺க஺த ஹெர் பூம்ஸ஧ளமழல் சூழ் கச்ெழ ஥கர் யந்துதழத்த

Simple translation: poigai AzhwAr appeared in the beautiful kAnchIpuram (thiruvekkA)

mudhalAzhwArs' charithram and vaibhavam can be viewed here:

Please read poigai AzhwAr's mudhal thiruvanthAdhi introduction at

srIman nArAyaNan - cause of all causes

As these are just outpouring of different states of knowledge/devotion, should these

In mudhal thiruvanthAdhi, bhagavAn is explained as vichithra gyAna sakthi yukthan

Thus ends nampiLLai''s introduction to iraNdAm thiruvanthAdhi.

என் ஧ி஫யி தீப இ஺஫ஞ்ெழஹ஦ன் இன்஦ப௃தள

mudhalAzhwArs' charithram and vaibhavam can be viewed here:

Please read poigai AzhwAr's mudhal thiruvanthAdhi introduction at

pushpavalli thAyAr - dhEhaLIsa perumAL - the divine couple

"vaiyam thagaLi" (஺யனம் தக஭ி - mudhal thiruvanthAdhi 1) indicates gyAnam

Thus ends nampiLLai's introduction to mUnRAm thiruvanthAdhi.

sIrArum mAdath thirukkOvalUr adhanuL

ெவபளபேம் நளைத் தழபேக்ஹகளயலூர் அதனுள்

azhagiya maNavALa perumAL nAyanAr explains these 3 stages in his beautiful

nammAzhwAr (kAnchIpuram) - nAyanAr (a portrait) - mAmunigaL (kAnchIpuram)

He explains these 3 stages in chUrNikai 233 as follows.

ivai gyAna dharsana prApthi avasthaigaL.

இ஺ய ஜ்ஞள஦ தர்ெ஦ ப்பளப்தழ அயஸ்஺தகள்.

mAmunigaL beautifully explains this principle quoting bhAshyakArar's divine request in

emperumAnAr prays to srIranganAthan "parabhakthi paragyAna paramabhakthi Eka

 para gyAnam - dharsanam - having the divine vision of bhagavAn's nature,

Thus, we have seen a glimpse of glories of mudhalAzhwArs and their dhivya

mudhalAzhwArs' charithram and vaibhavam can be viewed here:

The most merciful AchAryas - nammAzhwAr, emperumAnAr, piLLai lOkAchAryar,

piLLai lOkAchAryar mainly compiled 18 rahasya granthams (confidential matters). Of

A quick/brief understanding of these 3 granthams:

 mumukshuppadi is the most precise documentation of the three rahasyams

 srIvachana bhUshaNam is the most comprehensive grantham discussing the

General introduction for mumukshuppadi

sarvEswaran is the divine master of srI mahAlakshmi, seated in srIvaikuNtam (which

o apaurushEyam - It is not authored by any individual. Even bhagavAn is

o nirdhOsham - blemishless - everything mentioned in vEdham is perfect as

o svatha: pramANam - its self-evident - no need to establish vEdham using

o svarUpam - the nature of jIvAthmA and bhagavAn

o upAyam - the means to reach bhagavAn

o purushArttham - ultimate goal of kainkaryam

Amongst these rahasyams, he reveals thirumanthram at srI bhadhrikAshram as

Introduction for dhvaya prakaraNam (the section explaining dhvaya mahA

piLLai lOkAchAryar himself in his previous 3 prabhandhams, explained thirumanthra,

1. The three rahasymas are explained as manthra, vidhi and anushtAna

Introduction for charama slOka prakaraNam (the section explaining charama