thiruvAimozhi – 4.1.8 – guNam koL

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

Full series >> Fourth Centum >> First 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 “Without approaching emperumAn, one cannot get the enjoyments such as ruling an empire etc; even if one gets them by approaching emperumAn, such aspects will not remain permanent”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently AzhwAr says “Since these acquired kingdoms will not be long lasting without the grace of bhagavAn, you recite the divine names of ananthaSAyi (emperumAn reclining on AdhiSEsha)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. When asked “rAjyaSrI (wealth of ruling over the kingdom) is temporary only when there is no harmony with the citizens; if there is harmony, would it not remain permanent?”, AzhwAr says “Even if there is harmony, without approaching emperumAn, one will not acquire such wealth; even if it was acquired by pursuing him, due to their [worldly aspects] nature, they will not remain forever; this being the case, approach him having himself as the goal”.


guNam koL niRai pugazh mannar kodaik kadan pUNdirundhu
iNangi ulagudan Akkilum Angavanai illAr
maNam koNda bOgaththu manniyum mILvargaL mILvillai
paNam koL aravaNaiyAn thirunAmam padiminO


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

guNam – for qualities such as seelam (simplicity) etc
koL – being the abode
niRai – being complete (since everyone praises these qualities)
pugazh – famous
mannar – crowned princes
kodai – magnanimity (of making their wealth available for the welfare of all)
kadan – nature
pUNdu – assuming
irundhu – well established
iNangi – fitting well together
ulagu – world
udan Akkilum – even while protecting harmoniously
Angu – in matters relating to such aiSwarya (wealth/control)
avanai – sarvESvara
illAr – those who are not subservient to
maNam – freshness of daily celebrations
koNda – having
bOgaththu – joy of wealth
manniyum – though staying firm in this manner
mILvargaL – will become bankrupt;
mILvu illai – you will attain the goal from where there is no return;
paNam koL – with hoods which are expanded (due to coming in contact with him)
aravu – AdhiSEsha
aNaiyAn – one who is inclined to be united with his devotees, since he is having as bed
thirunAmam – divine names
padimin – recite/practice

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

Those kings who are the abode of qualities such as seelam (simplicity) etc, who are having complete fame, who are crowned princes, who are well established having assumed the nature of magnanimity (of making their wealth available for the welfare of all); even if they are fitting well together with the world and protecting harmoniously, those who are not subservient to sarvESvara in matters relating to such wealth, though staying firm in this manner having freshness of daily celebrations and joy of wealth, they will become bankrupt; if you recite/practice the divine names of one who is inclined to be united with his devotees, since he is having AdhiSEsha with expanded hoods as bed, you will attain the goal from where there is no return.

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

  • guNam koL … – Those who are having good qualities – in abundance; having complete fame; [also explained as] being famous for having good qualities.

Even with such qualities, one will not be liked, if they are not apt –

  • mannar – crowned princes [who are liked by their citizens].

Even such apt kings with good qualities will not be approached if they are misers.

  • kodaik kadan pUNdu irundhu – they are having natural magnanimity.

Even in that case, if they consider themselves to be powerful, people will be afraid to approach them.

  • iNangi – being a sulabha (easily approachable) person, fitting well together with the citizens.
  • ulagudan Akkilum – even if they worked together with the world; working together as said in SamkshEpa rAmAyaNam “rAmOrAjyam upAsithvA” (SrI rAma ruled the kingdom, working with everyone in a harmonious manner).
  • Angu avanai illAr – If bhagavAn‘s mercy is not there in this matter, one will not get such rAjyaSrI (wealth of kingdom).
  • maNam koNda … – Such wealth is acquired by bhagavAn’s mercy.
  • maNam koNda bOgam – Ever-fresh wealth. Even if one acquires such wealth, due to its temporary nature, they will lose it.
  • mILvillai – This being the case, one can attain the goal which is explained in chAndhOgya upanishath as “na cha punar AvarthathE” (there is no return).

How is that attained?

  • paNam koL … – Engage in reciting the divine names of emperumAn who is identified by thiruvananthAzhwAn (AdhiSEsha) who has expanded hoods due to coming in contact with him. It implies that those who are engaged in reciting his divine names will be treated by him as he treats AdhiSEsha. Alternative explanation – One who is having a bed which can handle very rough usage as said in “EvamvidhpAdhEnanAdyhArOhathi” (Those who know him, climb his bed by stepping on it).
  • mILvillai – [Another explanation establishing “not just pleasures in this earth, even pleasures in heaven are temporary”] Instead of performing virtuous actions without attachment in the result and having emperumAn as goal, if one performs actions with the expectation of enjoyment such as life in heaven etc., that is also not permanent [even if acquired by emperumAn’s grace].

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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