thiruvAimozhi – 3.7.2 – ALum paramanai

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

Full series >> Third Centum >> Seventh decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – AzhwAr says “SrIvaishNavas who are fascinated by the beauty of emperumAn‘s divine body parts, are my lords”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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.


ALum paramanaik kaNNanai Azhip pirAn thannaith
thOLum Or nAngudaith thUmaNi vaNNan emmAn thannaith
thALum thadakkaiyum kUppip paNiyum avar kaNdIr
nALum piRappidai thORu emmai ALudai nAdharE


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

ALum paramanai – being the one who has the superior qualities such as Seelam (disposition) etc to enslave (his devotees)
kaNNanai – being the one who has simplicity in his incarnations which reveal that
Azhip pirAn thannai – (to protect his devotees, even in his incarnations) being the one who has the sudharSana chakra (disc)

(Further, as a shade for his devotees to take shelter,)
Or – unparalleled
nAngu thOLum udai – being the one with four shoulders
thU – enjoyable (for them)
maNi – distinguished like a blue gem stone (which can be tied in one’s cloth and controlled)
vaNNan – being the one with the form
emmAn thannai – my lord who enslaved me (by manifesting such form)
thadam thALum kaiyum kUppi – folding their hands and legs revealing their submissive nature
paNiyum avar kaNdIr – those who offer their obeisances
nALum – forever
piRappidai thOru – in many births to come
emmai AL udai – those who have me as their servant
nAdhar – nAthabhUthar (lord)

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

emperumAn is the one who has the superior qualities such as Seelam (disposition) etc to enslave (his devotees); who has simplicity in his incarnations which reveal such qualities; who has the sudharSana chakra (disc) (to protect his devotees, even in his incarnations); (further, as a shade for his devotees to take shelter,) he is the one with four unparalleled shoulders; is the one with the form which is distinguished like a blue gem stone (which can be tied in one’s cloth and controlled); is my lord who enslaved me (by manifesting such form). Those who offer their obeisances folding their hands and legs revealing their submissive nature towards emperumAn, are my lords who would have me as their servant forever in many births to come.

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

  • ALum paramanai – [Why is AzhwAr saying “emperumAn is paraman” here after saying “bhAgavathas are paramar” in previous pAsuram?] emperumAn is of the nature that even if we are attached to bhAgavathas ignoring him, he would rule us by engaging us in the service of bhAgavathas as desired by us; [Is he surely of that nature?] He is as said in amalanAdhipirAn 1st pAsuram “adiyArkku ennai Atpaduththa vimalan” (the pure lord who will engage me in the service of his devotees); AzhwAr is saying that bhagavAn is the cause for such joy [of being engaged in the service of bhAgavathas since he is the one who facilitated that]; also, we are attached to bhAgavathas only due to their relationship with him.
  • kaNNanai – [krishNa] there is no one comparable to him for engaging his devotees in service; he enslaves his devotees by performing the role of messenger for them, riding their chariot as the driver etc. He assumes various incarnations and roams around to enslave the jIvAthmA in his life time by doing as said in thiruvAimozhi 2.7.6edhir sUzhal pukku” (coming from the opposite side to catch the jIvAthmA), and as said in periya thirumozhi 8.9.6 “anjEl enRu adiyEnai AtkoLLa vallAnai” (one who can enslave me, eliminating my fears) and periyAzhwAr thirumozhi 1.6.11 “AtkoLLath thOnRiya Ayar tham kOvinai” (the leader of the cowherd clan, krishNa, who appeared to enslave me).
  • Azhip pirAn thannai – Even while assuming inferior roles, he carries the tool to change day to night, pick up arms after vowing not to do so etc. mahAbhAratham bhIshma parvam – “sudharSanam chithithamAthramASu thasyAgrahastham svayamArurOha” (As soon as he thought about him, sudharSana at once seated himself on the hand of krishNa) – sudharaSanAzhwAn will climb on his hand and will destroy the enemies. sudharSana is capable of acting merely based on bhagavAn‘s will. emperumAn is the upakAraka (pirAn – one who performs great favour) by manifesting the divine beautiful combination of his hand and sudharSana chakra for his devotees, eliminating the enemies with that for those who need their enemies to be removed and will let those who want to enjoy the beauty to enjoy the same.
  • thOLum … – The shoulders are present to eliminate the enemies as well as to let the devotees enjoy them, so that nothing additional is required. SrI rAmAyaNam kishkinthA kANdam 3.14 “AyathAScha suvruthAScha  … kimartham …” (For what reason, your (SrI rAma’s) divine shoulders that are well stretched, well rounded, resembling an iron beam and qualified to be decorated by all ornaments, are not decorated?). This implies emperumAn does not stop with manifesting divine beauty which is what is expected by the devotees [but also use the same to destroy their enemies].
  • nAngu – When bhattar was in thirukkOshtiyUr, ananthAzhwAn asked him “In paramapadham, does sarvESvaran have two hands or four hands?” and bhattar replied “EkAyanar (those who follow dhvaitha philosophy) say ‘he is dhvibhujan (two handed)’ and our AchAryas say ‘he is chathurbhujan (four handed)'”; ananthAzhwAn further asked “what is the pramANam (source) for these?” and bhattar mercifully replied “if he is two-handed he would resemble periya perumAL (SrIrangam mUlavar); if he is four-handed, he would resemble namperumAL (SrIrangam uthsavar) [implying ‘in either case, he is enjoyable’]”. [Is there anyone who has seen periya perumAL with four hands?] Unlike us, those who had divine vision [thiruppANAzhwAr] saw periya perumAL and glorified him as in amalanAdhipirAn 7 “kaiyinAr surisangu anal AzhiyAr” (one who is having curved conch and fiery disc [in additional two hands]); As krishNa would appear with four hands for the cow-herd girls [who were dear to him] and would appear with two hands for kamsa et al who were unfavourable towards him; emperumAn when appearing as said in thiruvAimozhi 3.5.5Adhi am sOdhi uruvai angu vaiththu ingup piRandhu” (he appeared in this world with the same radiant primordial form as in paramapadham), appeared with four-hands; when vasudhEva requested as in SrI bhAgavatham 5.3 “… upasamhara” (Oh lord of nithyasUris who is having conch, disc, and mace, you have taken birth here with this divine form; oh my lord! out of compassion, please conceal this form [and assume a human form]), he assumed a human form. nilAththukkuRi pagavar asked bhattar “Is there any pramANam (authentic evidence) to say that emperumAn is four-handed in paramapadham?” and bhattar replied “Yes, it is highlighted in SrI rAmAyaNam yudhdha kANdam 114.15 ‘thamasa: paramO dhAthA SankachakragadhAdhara:‘ (the lord of SrIvaikuNtam which is beyond the material realm is holding Sanka (conch), chakra (disc) and gadhA (mace)), he is the provider”. nilAththukkuRi pagavar becomes stunned with anger on hearing the evidence, bhattar mercifully said “Can’t you accept it even after hearing the pramANam?”. bhagavAn resembles a kalpaka tree branched with four unparalleled shoulders.
  • thUmaNi … – To capture certain people, his bodily beauty itself is sufficient and his beautiful shoulders are extravagant. One who enslaved me showing his beautiful form which resembles faultless blue gem. One who has beautiful form that will steal the heart of those whose hearts are already stolen by his devotees. Even they became attached to his devotees seeing his beauty only.
  • thALum thadak kaiyum kUppi – To worship such beauty, they would be happy to have well grown legs and hands. Folding the legs means becoming ananyagathi (have no other refuge) and folding the hands means becoming akinchana (having nothing in oneself to offer). Thus, the result of these two is to becoming bhagnAbhimAna (completely free from pride). [hanuman offering his respects humbly towards sIthA pirAtti while meeting her after SrI rAma’s victory is highlighted as an example for humility] SrI rAmAyaNam yudhdha kANdam 113.4 [it is indicated as 116.3] “nibhrutha:” – to have all parts subdued in one part [being fully silent]. “praNatha:” – fallen down unable to lift oneself up [being very humble]. “prahva:” – staying there even without thinking that “I am offering obeisances so humbly [even that could lead to pride]”.
  • nALum piRappidai thORu – In every birth. And in every day of those births.
  • emmai ALudai nAdharE – Only in the case of bhagavAn, he needs to enslave us by manifesting his beauty, qualities etc; but in case of bhAgavathas, they are our lords unconditionally. [Do we at least not need permission of bhagavAn to become a servitor of his devotees?] As we are owned by him [which means we are also owned by his devotees], one need not get the permission of bhagavAn to become servant of his devotees, oneself need not also be consciously be aware of becoming a servitor. All of these will happen naturally. This is already explained in periyAzhwAr thirumozhi 4.4.10 “endhammai viRkavum peRuvArgaLE” (the devotes can even sell me as a commodity).

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), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. 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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