thiruvAimozhi – 3.5.8 – vAr punal

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

Full series >> Third Centum >> Fifth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Those who are always attached to the qualities of thiruvEnkatamudaiyAn who is approached by every one, though being in samsAram (material realm), they are greater than nithyasUris (eternally free souls of paramapadham)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who perform acts which are in deep attachment to sarvESvaran who is in archA (deity) form with simplicity in thirumalA, they will be honored by nithyasUris”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. AzhwAr says “Who are we to glorify those who are attached to the simplicity of thiruvEnkatamudaiyAn? nithyasUris themselves are glorifying them”.


vAr punal andhaN aruvi vada thiruvEnkataththendhai
pEr pala sollip pidhaRRip piththar enRE piRar kURa
Ur pala pukkum pugAdhum ulOgar sirikka ninRAdi
Arvam perugik kunippAr amarar thozhap paduvARE


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

vAr – falling
punal – having water
am – beautiful
thaN – cool
aruvi – having water falls
vada – (for thamizh land) the northern boundary
thiruvEntaththu – standing on the great thirumalA
endhai – my lord’s
pEr – divine names (which reflect his true nature, forms, qualities and wealth)
pala – many
solli – speak
pidhaRRi – blabber in a disorderly manner

Due to that,
piRar – others (who lack devotion towards bhagavAn)
piththar enRu – as mad
kURa – to be said
pala Ur – in many towns (which are inhabited by people)
pukkum – entered
pugAdhum – even in those places which are not inhabited by people
ulOgar – worldly people
sirikka – to laugh at
ninRu – standing (with overwhelming emotions)
Adi – dance around
Arvam – enthusiasm
perugi – abundance
kunippAr – dance with somersaults
amarar – sUris who are eternally enjoying bhagavAn
thozhap paduvAr – will be glorified

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

My lord (thiruvEnkatamudaiyAn) is standing on the great thirumalA which is (for thamizh land) the northern boundary and is having water falls with beautiful cool falling water. The devotees speak and blabber in a disorderly manner, such emperumAn‘s many divine names (which reflect his true nature, forms, qualities and wealth)). Due to that, they enter in to many towns (which are inhabited by people) and even in those places which are not inhabited by people, to be called as mad by others (who lack devotion towards bhagavAn) and to be laughed at by worldly people and still standing (with overwhelming emotions) and dance around doing somersaults with abundance of enthusiasm; such devotees will be glorified by sUris who are eternally enjoying bhagavAn.

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

  • vAr punal … – My lord descended into northern thirumalA which has beautiful, invigorating water falls which have dripping water.
  • pEr … – Speaking his many divine names in a disorderly manner. AzhwAr is highlighting his own experience in “ozhivil kAlam [thiruvAimozhi 3.3.1] and “pugazhu nal oruvan” [thiruvAimozhi 3.4.1].
  • pala solli – Speaking those phrases which relate to his true nature, forms, qualities and his wealth in great detail.
  • piththar enRE piRar kURa – Those who are indifferent (disinterested) on hearing bhagavAn‘s divine names would watch AzhwAr saying poruvil sIr bUmi enkO“, “kaNNanaik kUvumARE, kunRangaL anaiththum enkO“, “pangayak kaNNanaiyE, “gyAlam uNdumizhndha mAlai eNNumARu aRiya mAttEn yAvaiyum yavarum thAnE” [The concept of bhagavAn as the substratum/bearer of all objects/entities, which is explained in these pAsurams of previous decad, is not possible to understand for those who have not heard/understood vEdhAntham. So, they look at AzhwAr as a mad person who is talking unrelated things]. Others would think “AzhwAr is mad” and AzhwAr would [know and] say “they are mad”. As said in periya thirumozhi 7.1.8 “aththA ariyE enRunnai azhaikkap piththAvenRu pEsuginRAr piRar ennai” (When I call you (bhagavAn) as father, hari, they speak about me as a mad person), perumAL thirumozhi 3.8 “pEyarE enakku yAvarum yAnumOr pEyanE yavarkkum” (Others look like mad people to me and I look like a mad person to them), just like their [worldly people] acts would look disorderly to AzhwAr, AzhwAr’s acts would look disorderly to them.
  • piRar kURa – More than vaishNavas acknowledging us, avaishNavas declaring “he is not fit for us” and giving up is most desired; vibhIshaNAzhwAn considered rAvaNa saying as in SrI rAmAyaNam yudhdha kANdam 16.15 “thvAm thu dhik kulapAmsanam” (you are an outcast from our rAkshasa clan), as desirable. An AchArya named miLagazhwAn once heard about a king [who was unfavourable towards vaishNavas] giving gifts and went there. The king said “we won’t give you anything” and miLagAzhwAn said “Why so? if you want to test competenece in vEdham or overall SAsthram, you can do so and then give me gifts”. The king said “You are well qualified in those. I won’t disagree”. miLagAzhwAn asked “Then why are you refusing me gifts?” and the king replied “That is because, you are a vaishNava”. Hearing this miLagAzhwAn took off his upper cloth, threw it up and danced for being given up by an avaishNava. prAthikUlya varjanam (giving up unfavourable aspects) alone is required.
  • Ur pala … – Entering in places which are inhabited and not inhabited by humans. When those who don’t understand the greatness of such efforts see this and laugh at them, they would consider that as the music/tune and dance for that, and will be filled with enthusiasm and dance more.
  • amarar thozhap paduvArE – They will be glorified by nithyasUris. Those nithyasUris who are always in the presence of bhagavAn and sing/dance as said in thaiththiriya upanishath “ahamannam ahamannam ahamannam” (I am enjoyed by him – emphasised 3 times), will glorify them [who are singing and dancing for emperumAn in this material relam].

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 *