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thirup pAvai - part 30 - "Divya mangaLa vigraham and ubAyathuvam"

From: Sampath Rengarajan (
Date: Sat Jan 09 1999 - 05:32:31 PST

thirup pAvai - part 30 - "Divya mangaLa vigraham and ubAyathuvam"

Sri ANDAL thiruvadikaLE saraNam

Dear bAgawathAs,

      Sri  periya  vAcchAn pillai delivers  that  both the archA 
rupam and  mangala  vigraham has the ability to stand or act  as 
the (sAdhyA) upAyam. 	

           "Eswaran  gunathvArA ubAya boothanamOpAthi, vigrahath
vArAvum ubAya boothanAm  enRu   vigrahatthin udaiya  swathanthra 
ubAya thvam thORRuhaikkAga  thaniyE vigrahatthai ubAthAnam pannu

ie.,  Eswaran  by HIS  own nature (gunam) act as "ubAyam" and as 
well HE acts through his divya mangaLa  vigraham (vigraha dwAra)  
as "upAyam" as well. HE did  so   to   such   that   the  "divya mangaLa 
vigraham also acts in its freedom to act as a upAyam  at 
the time  a  jivAtma  surrenders  and  do  prapatti  through an 

     "iadkkaiyum valakkaiyum aiyAtha idaicchi  bOgyamAna  poovai 
viRRu vayiRu valarkkum mAlAkAra thodakkamAnArai  than  pakkalilE
nirathisayamAna   prAvaNyatthaip    piRappitthu   thAnE   mudiya 
nadatthak kavathu AyiRE vigraham iruppathu".

ie., The Aaaycchiyars donot  know  which  is their left hand and 
which is their right hand. There are "mAlai kArAs" or  those who  
do  their living by selling the flowers (flowers are comapred to 
"bOgam"). Beginning with these  jivAtmA's  who  donot  have  any  
intellectual capacity to even understand  the jivAtmA paramAthma  
sambandam, Lord creates an interest or "rucchi" into  the  minds  
of  these  jivAtma first. Then HE uses such "ruchi" itself as  a
tool to creat virakkthi or veRuppu, ie hatred on other  bogamAna
samsAram. HE HIMself help the jivAtmA in his  journey to  attain 
HIM by doing a prapatti through an AchAryA and very finally Lord
HIMself act as the "upAyam" through this divya mangaLA  vigraham
at whose feet the prapatti is done through an AchArya in a baran
yAsam. This is one of the pramAnam to state that  divya  mangaLa
vigraham has the ability to act as the upAyam when  prapatti  is
performed at the feet of such divya mangaLa vigraham through  an
AchArya. It must be noted without fail that,  prior to narrating  
the ubAyathuvam of divya mangaLa vigraha, ANDAL has  placed  the
AchArya thatthuvam and mantra upadEsam as a prerequisite in  the
earlier lines. ie., it must be done through an AchAryA.

     A food for thought for this line of swAnubavam is that when 
ANDAL deliverd the Lord as "iLam singam" (Narsimha), She goes on
to describe  the  very  next  line  on  divya  mangaLa  vigraham 
as kArmni kathir mayam pOl mugatthAn  (mAlolan referred as  iLam singam) 
and  HIS  ubAya swaroopam.  Sri  Adi  van  SatakOpan and 
malOla vaibavam has not yet started either  during   Sri ANDAL's 
vaibavam or  Sri  Peria vAcchan pillai's vaibavam. But Sri ANDAL 
has delivered  in other   place as well  as  to what will be  of  
siginificance in future.  Sri PV  Pillai   has   also  delivered 
many such references that  were meant for future. That future is  
now   the  current  time for us as we read along these wonderful 
verses and attempt to digest them. 

Sri ANDAL thiruvadikaLE saraNam 
Sampath Rengarajan        

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