thiruvAimozhi – 2.2.1 – thiNNan vIdu

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SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:

Full series >> Second Centum >> Second decad


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says krishNa is the controller of the universe.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – AzhwAr says krishNa is the only controller of everyone.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction. AzhwAr says krishNa, who is filled with auspicious qualities and who is the one who protects everyone during annihilation, is the controller.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

First pAsuram – AzhwAr briefly explains bhagavAn‘s supremacy, which is further elaborated in this decad.


திண்ணன் வீடு முதல் முழுதும் ஆய்
எண்ணின் மீதியன் எம் பெருமான்
மண்ணும் விண்ணும் எல்லாம் உடன் உண்ட
நம் கண்ணன் கண் அல்லது இல்லை ஓர் கண்ணே

thiNNan vIdu mudhal muzhudhum Ay
eNNin mIdhiyan em perumAn
maNNum viNNum ellAm udan uNda
nam kaNNan kaNNalladhu illai Or kaNNE


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

thiN – having strength
nal – unique
vIdu – mOksham
mudhal – etc
muzhudhumAy – being the controller for all results
eNNin mIdhiyan – having incomprehensible nature that is beyond our thoughts
emperumAn – master who lorded me (by showing such supremacy)
maNNum – earth
viNNum – higher regions
ellAm – without missing anything
udan – in single effort (without discrimination)
uNda – protecting them by keeping them in the stomach
nam kaNNan – the most simple emperumAn in the form of krishNa who gave himself to us
kaN – the controller of the entire creation
alladhu – other than him
Or – one
kaN – controlling entity
illai – does not exist

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn who is the controller of all results/goals such as the strong, unique mOksham (liberation) etc., whose incomprehensible nature is beyond our thoughts, my master who lorded me (by showing such supremacy) , who protected all by keeping everyone/everything in his stomach during annihilation, is the same krishNa who appeared and presented himself to us. He is the supreme controller for the universe and there is no other controlling entity that exists. kaN means kaLaigaN – protection. thiNNan is also explained as thiNNam (niSchitham – certainty).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • thiNNan vIdu mudhal muzhudhumAy – thiNNan means thiNNam, i.e., dhrudam – firm. Firmness is an adjective to vIdu (mOksham) which is nithya vibhUthi (paramapadham – spiritual realm). Firmness here indicates the absence of birth/death, creation/annihilation cycles which are due to karma – but changes do happen due to bhagavAn‘s desire in paramapadham. Even if there is some destruction it is not to be seen like that – it is only part of bhagavAn‘s sport since there are no defects which are based on karma (puNyam and pApam of individuals) as seen in samsAram (material realm). mudhal – etc. So, emperumAn is the master of nithya vibhUthi and leelA vibhUthi. vIdu mudhal muzhudhumAybhagavAn who is having the quality of granting different goals such as aiSwaryam (worldly wealth), kaivalyam (self-realisation and enjoyment) and mOksham (vIdu – liberation) (explaining this one quality is a sample for his multifarious qualities).
  • eNNin mIdhiyan – one who is having innumerable auspicious qualities. If the previous phrase is explained in the context of vibhUthi (spiritual and material realms), this is explained in the context of auspicious qualities. If the previous phrase is explained in the context of auspicious qualities, this is explained in the context of vibhUthi. If “vIdu mudhal muzhudhumAy” is only explained for that single quality, eNNin mIdhiyan explains the previously unspoken auspicious qualities of emperumAn. “eNNin mIdhiyan” means beyond count.
  • emperumAn – one who became my master by showing such greatness.
  • maNNum viNNum ellAm – Since kaNNan (krishNa) is the natural owner, when the great annihilation covers earth, sky etc, he picks them all up and places them carefully in his stomach and protects them all at once.
  • udan uNda – Since he cannot sustain himself without protecting his subjects, “uNda” (ate) is used. If he was simply protecting (like a king), using the word “kAkkum” (protection) could have been sufficient.
  • nam kaNNan kaN – Did krishNa consume the universe? Yes – krishNa only. As said in periyAzhwAr thirumozhi 1.1.6 “‘angAndhida vaiymEzhum kaNdAL’iRE yaSOdhai” (mother yaSOdhA saw the entire creation when krishNa opened his month). So, krishNa is the protector for the entire creation. This is established in well known source of mahAbhAratham bhIshma parvam “krishNa Eva hi lOkAnAmuthpaththirap chApyaya: | krishNasya hi kruthE …” (It is well known that all creation is done by krikshNa, annihilation is also done by krishNa and the existence of everything is for krishNa).
  • alladhu illai Or kaNNE – “Or kaN” (one [unique] protection) – if we try to explain this in any other manner (that someone else is protector) it will not make any sense, like the eyes in the peacock feathers (which don’t see). [for example, we see some other controllers like brahmA et al, in this world]. For those who see mAl (SrIman nArAyaNan) as protector, others will be seen as dependents only.  This is thiNNam – dhrudam – certain. Like it is said in ithihAsams/purANams “sathyam sathyam punas sathyam …” (I declare the truth again and again). AzhwAr declares emperumAn‘s supremacy positively in “nam kaNNan kaN” and rejects others’ supremacy in “alladhu illai“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), lived in SrIperumbUthUr, presently living in SrIrangam. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of portal, which is a humble offering to our pUrvAchAryas. is part of SrI varavaramuni sambandhi Trust ( initiatives.

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