thiruvAimozhi – 4.6.2 – thisaikkinRadhE

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Full series >> Fourth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, parAnkuSa nAyaki‘s friend says “This disease cannot be cured by pacifying kshudhra dhEvathAs (lowly deities); if you explain emperumAn‘s greatness without getting bewildered, we can redeem her”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s friend says “Her disease is not caused by kshudhra dhEvathAs but by the greatest dhEvathA (emperumAn); hence, if you tell her about his distinguished symbols, she can be redeemed”.

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.


thisaikkinRadhE ivaL nOy idhu mikka perum dheyvam
isaippinRi nIr aNangAdum iLam dheyvam anRidhu
thisaippinRiyE sangu chakkaram enRivaL kEtka nIr
isaikkiRRirAgil nanREyil peRum idhu kANminE


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

thisaikkinRadhu – (both she and you) are losing your mind;
ivaL nOy – caused by her disease
idhu – this situation
mikka perum dheyvam – caused by sarvESvara who is greater than all, with incomprehensible greatness;
idhu – this [activity]
isaippu inRi – not fitting (to the nature of yours, hers and the disease)
nIr – you all
aNangAdum – being engaged for the
iLam dhEvathA – petty dhEvathA (deity)
anRu – is not [caused by];
thisaippu inRiyE – without getting confused (by the words of the others who advice you otherwise)
sangu chakkaram – Sanka and chakra (which are distinguished symbols of that supreme lord)
enRu – as
ivaL – she (parAnkuSa nAyaki, who is bewildered)
kEtka – to hear
nIr – you all
isaikkiRRir Agil – if you can say
nanRE – well
il pErum – be sustained
ithu – this state
kANmin – (imagine and) see

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

Both she and you are losing your mind; this situation caused by her disease is caused by sarvESvara who is greater than all, with incomprehensible greatness; this [activity] you all are engaged for the petty dhEvathA (deity) is not fitting (to the nature of yours, hers and the disease); without getting confused, if you all can say Sanka and chakra and make her hear, she can be well sustained; (imagine and) see this state [of her being redeemed].

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

  • thisaikkinRadhE ivaL nOy – She (parAnkuSa nAyaki) lost her mind for emperumAn‘s qualities; you all lost your mind seeing her disease. You all are not realising that this disease is due to emperumAn. She is using the word “thisaikkinRadhE” [which is a respectful term to say that you have lost your mind], since the mother [of parAnkuSa nAyaki] needs to be treated with respect.

The mother and relatives say “Alright. We are confused about her disease. If you know the cause for this, why don’t you tell us?”,

  • idhu mikka perum dheyvam – As said in “gambhIra: paramOdhEva:” (he is profound (deep); he is the supreme lord) and thiruviruththam 53 “vAnOr thalaimaganAm sIrAyina dheva nal nOy” (This divine disease in the matter of the auspicious qualities of the lord of the nithyasUris), this disease was acquired by the grace of sarvESvara; considering the disease [great devotion] and the cause of the disease [emperumAn himself] to be the same, she calls the disease itself as “idhu mikka perum dheyvam“.
  • isaippinRi … – There is no consonance between you and your remedy; there is no consonance between this disease and parAnkuSa nAyaki. For those who are engaged in bhagavath vishayam in the initial stages, they cannot bear such pain. So there is no match for any of these. This [action] is not a match for you; the disease which has affected your daughter is not a match for her; it [the disease] does not match emperumAn who is the cause of such disease [since such pain is acquired due to emperumAn’s anger]; since other dhEvathAs cannot enter here, this does not match the dhEvathAs you are thinking about. An incident is mercifully explained [by nampiLLai] to demonstrate this – once an assistant [a SrIvaishNava too] of piLLai uRangA villi dhAsar [a disciple of bhagavadh SrI rAmAnuja],  became possessed with aiyanAr (SAsthA – a deity which protects the town borders) and tortured him. When the relatives asked him what he wanted, he said “bring me some milk and fruits; want to apply some good sandalwood paste and perfume; want to wear some new clothes; want to wear some beautiful ornaments; want to be carried in a palanquin; some one should hold an umbrella for me” and they all agreed to fulfil the desires of that deity. They came to piLLai uRangA villi dhAsar’s residence and collected these materials, brought them over, offered all of them to the possessed person. In the night, the SAsthA started troubling the assistant twice the torture which was previously done. When asked why he was troubling more, SAsthA replied “Well, it appears that you have brought the paraphernalia of piLLai (uRangA villi dhAsar). You offered his umbreall to me; how can I go under that? you applied the sandal paste which was applied to him to cause me severe burns as if I am exposed to hot sun, his ornaments are like shackles for me. For what you have done, I will kill this man [whom I have entered]” and tortured more. Thus, for SrIvaishNavas, these other dhEvathAs’ effects will not match.
  • nIr – You who are supposed to be deeply engaged in bhagavath vishayam.
  • aNangAdum iLam dheyvam anRu idhu – This is not a disease which is acquired from lowly dhEvathA which is worthless for anything else.
  • thisaippinRiyE – Instead of getting bewildered in the remedy, as you got bewildered in the cause of the disease. Even if the cause is confusing, the disease will only be cured, if the remedy is properly identified.

They all ask “In what aspect, we lost our mind in determining the cause of the disease? In what way can we not lose our mind in the remedy?”,

  • sangu … – Her disease makes her say as in thiruvAimozhi 4.2.9sangennum chakkaramennum” (says “Sanka, chakra”); you too try to do the same to cure her. Don’t you want to know how she got the disease, to cure the same? I have also known you saying “sangennum chakkaramennum“; but when it comes to curing her, why are you losing your mind? When you do that [saying “sangennum chakkaramennum“], do not do it in a negligible manner so that it gets sounded out like a small pit in the ocean, but say it in the same manner as parAnkuSa nAyaki says.
  • ivaL kEtka nIr isaigiRRiyAgil – Only when the bewildered parAnkuSa nAyaki can listen, the clear-minded mother and relatives can speak; that is why, the friend says “thisaippinRiyE” (without any confusion). She will only hear about emperumAn‘s divine symbols and anything else will not enter her ears. If you can stabilize yourself and tell this once to make her hear that. [An incident from the life of bhattar is highlighted here to explain how they should make her listen] During the final moments of Aychchimagan (a SrIvaishNava) when he was unconscious, bhattar arrived there to see him. bhattar knowing Aychchimagan’s attachment towards [azhagiya maNavALap] perumAL (SrI rangAnAtha), whispers in his ear “azhagiya maNavaLap perumALE SaraNam” so that he hears that; Aychchimagan hears those words and whenever he regained conscious he keeps reciting “azhagiya maNavaLap perumALE SaraNam” and subsequently ascended to thirunAdu (paramapadham). [Explaining to highlight the importance/rarity of hearing bhagavAn’s names during the last moments] As said in periya thirumozhi 6.2.4 “peRRa makkaL peNdir enRivar pin udhavAdhaRindhEn – pirindhEn” (Knowing that my children, wife et al will not help me in my final moments, I gave them up) – in the final moments, one can see the children/relatives asking “Where did you keep your gold, money etc?” and cannot see anyone reciting the divine names of emperumAn; periyAzhwAr thirumozhi 4.5.3 “sOrvinAl poruL vaiththadhu uNdAgil sollu sollenRu suRRum irundhu” (Surrounding the person on the death bed, people will ask “can you recollect and tell us if you have kept any valuable anywhere?”).
  • nanRE – This is very nice.

What is the goodness in it?

  • il peRum – [Three exlanations] 1) She will have [matching] body which can sustain the AthmA; 2) a thamizh scholar explained this as “il – kizhaththi – gruhiNi (wife)” – “She will become the wife of emperumAn”; 3) also explained as “nanRu” + “Eyil peRum“, where “Eyil” means gAnam (song), since she is said as in thiruchchandha viruththam 105 “paNNai venRa insol mangai” (the lady, whose voice is sweeter than music), she will speak [on hearing your words]; SrI rAmAyaNam sundhara kANdam 66.15 “madhurAmadhurAlAbA” (sweet person, who speaks sweet words). Thus, “she will retain her body; she will be the wife; she will become capable of speaking” are explained.
  • idhu kANminE – You allowed those who are connected to dhEvathAntharams (other dhEvathAs) to come and touch her; in that manner, would you not try the remedy I am suggesting? I am giving this suggestion based on visible results; why don’t you try this also? Is there only one remedy? This is like a river-nourished fertile land, the results will be well known.
  • idhu kANminE – Another explanation – as said in thiruvAimozhi 7.3.1 “veLLaich churisangodAzhi Endhith thAmaraik kaNNan en nenjinUdE, puLLaik kadAginRa ARRaik kANIr” (lotus eyed emperumAn‘s riding his garuda in my heart, holding his white curved conch), the friend is showing the form that is shining in her (parAnkuSa nAyaki‘s) heart, “Whether you give the remedy I suggested to her or not; if done in the proper way, you can see the result now”. In this explanation, the pAsuram ends with “nanREyil peRum” and “idhu kANminE” will be considered as a separate sentence.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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