thiruvAimozhi – 4.8.8 – varivaLaiyAl kuRaivillA

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Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, parAnkuSa nAyaki says “There is no use of my girdle (a waist string worn by women) which is not liked by emperumAn who is praised by dhEvathAs such as brahmA, rudhra et al, for eliminating all the troubles of the world by finishing the unfavourable [demoniac] persons”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my girdle which is not liked by emperumAn who is having infinite greatness and who finished the hundred enemies, dhuryOdhana and his brothers, to reduce the burden on earth”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram. parAnkuSa nAyaki says “What is the use of my girdle which is not liked by emperumAn who favours the whole world but disregards me who exclusively exists for him?”.


vari vaLaiyAl kuRaivillAp peru muzhakkAl adangArai
eri azhalam pugavUdhi irunilamun thuyar thavirththa
therivariya sivan biraman amarar kOn paNindhEththum
viri pugazhAn kavarAdha mEgalaiyAl kuRaivilamE


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

vari – having lines (on its face)
vaLaiyAl – made by SrI pAnchajanyam (conch)
kuRaivillAp peru muzhakkAl – great battle-cry
adangArai – enemies who did not surrender
eri – rising
azhalam – the fire of fear
puga – to enter inside
Udhi – blew
mun – in the olden days
iru nilam – the great earth’s
thuyar – the burden of suffering
thavirththa – eliminated

(due to this favour)
therivariya – having incomprehensible importance (of bewilderment as they consider themselves to be equal to emperumAn himself)
sivan – rudhra
biraman – bramhA
amarar kOn – indhra, the leader of dhEvas
paNindhu Eththum – to praise him out of great gratitude
viri pugazhAn – one who is having vast fame
kavarAdha – not liked
mEgalaiyAl – kAnchIguNa (girdle, waist string)
kuRaivilam – what is the use?

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

emperumAn eliminated the burden of suffering of the great earth in the olden days by the great battle-cry made by blowing the SrI pAnchajanyam which is having lines, to make the fire of fear enter inside the enemies who did not surrender. What is the use of my girdle which is not liked by such emperumAn  who is having vast fame and is praised by rudhra, brahmA, indhra who is the leader of dhEvas et al who are having incomprehensible importance, out of great gratitude? mEgalai indicates both waist string which holds the garment, and the garment itself.

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

  • vari vaLaiyAl – vaLai means conch. By SrI pAnchajanyam (which has lines on its face (upper part)).
  • kuRaivillAp peru muzhakkAl – By great battle-cry which is beyond the abilities of the enemies. As said in SrI bhagavath gIthA 1.19sa ghOshO dhArtharAshtrANAm” (The sound of the conches blown together that filled the sky and the entire earth, broke the hearts of the sons of dhrutharAshtra) and mahAbhAratham dhrONa parvam “jagath sa pAthAla viyadhdhigISvaram prakampayAmAsa” (The sound of that pAnchajanyam shook the hearts of the protectors of pAthAla [nether world], sky and all directions).
  • varivaLaiyAl … peru muzhakkAl – Similar to “hasthEna rAmENa” (By hand, by SrI rAma).
  • adangArai – those enemies who did not surrender.
  • eri azhalam puga Udhi – Blowing [the conch] in such a manner that, blazing fire entered their hearts. Made the fire of fear burn them. He blew the conch to eliminate the enemies of his devotees [second explanation – He blew the conch to eliminate the enemies of devotees, to please parAnkuSa nAyaki].
  • irunila mun thuyar thavirththa – In the vast earth, one who eliminated the previously existing suffering. If the one who previously was eliminating sufferings of others, lets me suffer now, what is the use of my belongings? The sound of SrI pAnchajanyam is dear for the favourable ones, and is the cause for the annihilation of the unfavourable ones, as explained in SrIvishNu purANam 5.23.26 “dhEvAnAm vavrudhEthEja: prasAdhaSchaiva yOginAm” (The dhEvas’ strength increased and the yOgis’ minds became clearer) and SrI bhagavath gIthA 1.19sa ghOshO dhArtharAshtrANAm” (The sound of the conches blown together that filled the sky and the entire earth, broke the hearts of the sons of dhrutharAshtra). This is specifically life saving for the divine daughter of periyAzhwAr [i.e., ANdAL]. nAchchiyAr thirumozhi 9.9 “pUkkoL …” – as ANdAL has the desire of the divine daughter of SrI jankarAja [sIthA] and rukimNip pirAtti, put together, she says, “I should get what was achieved by both of them”; nampiLLai says “I have heard this principle, mercifully explained by bhattar“. When SiSupAla set out to marry rukmiNi during her svayamvaram, she became perplexed thinking “if krishNa does not appear now, I cannot live anymore” – at that time krishNa blew his pAnchajanya [conch] from the garden outside and she survived; when rAvaNa showed the mAyASiras (fake head) of SrI rAma, sIthAp pirAtti became perplexed and at that time SrI rAma’s victorious blowing of the conch was heard by her and she survived too; since ANdAL has the anguish of both of them, she desires for both to happen for her too.
  • therivariya … – emperumAn having vast glories for being surrendered by dhEvathAs who give up their arrogance, fall at his feet and sing his praises; previously, these same dhEvathAs consider themselves not understandable by others, who don’t place their feet on this earth [considering it to be dirty] and were prideful. Just due to the presence of a group of mosquitoes, even a small portion of the milk ocean will not be fully occupied; similarly, even by their praises, his glories to be praised will remain at large and his glories which were praised remain a small portion [that is how vast his glories are].
  • kavarAdha … – What is the use of such mEgalai which is not liked by him and worn by me just out of self-desire? What is the use of the garment which does not have shrinkage [by putting it into use]? if emperumAn who appears as rakshaka [protector] and becomes famous due to that, remains “I don’t want the fame of protecting you, and it is ok to be condemned for not protecting you”, should I care for my garments where such act only leads to a shame for me?
  • vari vaLaiyAl – [First two lines are explained again] SrI pAnchajanyam, who stays at the tip of emperumAn’s mouth, burned down enemies. When the enemies set out to attack him, he stays at the tip of emperumAn‘s mouth and makes such noise that the enemies will be roasted fully. When the residents (divine consorts) of emperumAn’s private quarters complain to emperumAn “SrI pAnchajanyam is stealing our food [your nectar of lips]”, he would say “[what can I do?] he is always attached to my mouth”. He is with sound and radiance, he will just blow away the enemies. Though the other AzhwArs [weapons are also nithyasUris who are fully engrossed in emperumAn, so they are called AzhwArs] are sharper, and are known as thadiyar (heavy – mace etc), kazhundhar (bent – bow), but no one else is known as “sushi” (knowledgeable, having holes). Since they [enemies] are as said in thirumAlai 27 “marangaL pOl valiya nenjyu” (hardened heart like a tree), they are burned by blowing fire into them. What is the use of my mEgalai which is not like by such emperumAn who protected his devotees?

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), 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.

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