thiruvAimozhi – 3.4.7 – vAnavar Adhi

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Third Centum >> Fourth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr speaks about emperumAn being the owner of purushArthams (goals) such as aiSwaryam etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains bhagavAn‘s wealth of worldly enjoyment and liberation.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.


vAnavar Adhi enkO  vAnavar dheyvam enkO
vAnavar bOgam enkO vAnavar muRRum enkO
Unamil selvam enkO Unamil suvarggam enkO
Unamil mOkkam enkO oLi maNivaNNanaiyE


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

oLi – radiant
maNi – like a ruby
vaNNanai – having form
vAnavar – dhEvas (who are engaged in enjoyment)
Adhi – creator
vAnavar – their
dheyvam – worshippable god
vAnavar – their
bOgam – enjoyment (which is the result of their worship)
vAnavar – their
muRRum – all types of protection
Unamil – perennial
selvam – wealth
Unamil – that which lasts till the end of world
suvarggam – heavenly abode
Unamil – vast (unlike kaivalyam which is limited)
mOkkam – blissful mOksham (liberation)
enkO – should I say/call?

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

What should I call that emperumAn who has a radiant ruby like form? Should I call him the creator of dhEvas (who are engaged in enjoyment)? Should I call him their worshippable god? Should I call him their enjoyment (which is the result of their worship)? Should I call him their all types of protection? Should I call him the perennial wealth? Should I call him the heavenly abode which lasts till the end of world? Should I call him the vast (unlike kaivalyam which is limited) blissful mOksham (liberation)? Some explain vAnavar as nithyasUris also.

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

  • vAnavar Adhi enkO – In previous pAsuram, “vAnavar Adhi” was explained as creator of brahmA et al; here it is explained as the controller of nithyasUris (eternally free souls of paramapadham) and bhagavAn being the cause of their existence etc. While the words are same, why is it explained differently in the two pAsurams? For brahmA et al, he helps them during their creation and subsequently lets them go and do their activities; but for nithyasUris, as said in thiruvAimozhi 6.7.1 “ellAm kaNNan” (everything is krishNa), he remains everything for them. They too consider krishNa as everything as said in SrI bhagavath gIthA 7.19 “vAsudhEvassarvam” (vAsudhEva is everything).
  • vAnavar Adhi enkO – Should I call him the saththAhEthu (cause for the existence) of nithyasUris? What does it mean to be the cause for their existence? Are they not eternal already? Whether they are eternal or not, it is only his eternal desire that makes them eternal; if that desire changes, even those nithyasUris’ eternity will be lost. As said in nAnmugan thiruvanthAdhi 38 “eththEvar vAlAttum evvARu seygaiyum appodhu ozhiyum” (any dhEva’s pride or existence will be destroyed when he ignores them), if he changes his desire, then their existence will also be in jeopardy.
  • vAnavar dheyvam enkO – Should I call him as the refuge for them?
  • vAnavar bOgam enkO – Should I call him as [as in thiruvAimozhi 6.7.1] “uNNum sORu parugunIr thinnum veRRilai ellAm [Anavan]” (one who is food (which gives nutrition), water (which sustains) and betel leaves (which give enjoyment))?
  • vAnavar muRRum enkO – Is he everything that are not identified here so far, for them?
  • Unamil selvam enkO – Should I call him as perennial wealth instead of temporary wealth which disappears after a while?
  • Unamil suvarggam enkO – Should I call him as eternal heavenly abode unlike the worldly heaven where a person will be kicked out once his accumulated pious karma is exhausted? Are these defective heaven etc also not his wealth? Why is he specifically spelling out real heaven that has no defects here? It is similar to krishNa specifically highlighting in SrI bhagavath gIthA 10.41 “SrImadhUrjithamEva vA” (anything that is auspicious, they are a miniscule part of my radiance).
  • Unamil mOkkam enkO – Should I call him as parama purushArtha lakshaNa mOksham (ultimate liberation of engaging in loving devotional service in paramapadham) which is going upto the prakAri (bhagavAn – entity) instead of stopping at AthmAnubhavam (enjoying oneself) which is at the level of prakAram (jIvAthmA – attribute, aspect)?
  • oLi maNivaNNanaiyE – The aforementioned aspects look similar to the distinguished form of bhagavAn.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

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.

Leave a Reply

Your email address will not be published. Required fields are marked *