Daily Archives: June 30, 2017

thiruvAimozhi – 5.4.5 – Ar ennai

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Full series >> Fifth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, parAnguSa nAyaki says “The friends and mothers who help in difficult times, are not concerned about me and krishNa who helps even when they give up, has not come. Now, I exist only for name sake”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “krishNa who has a form which manifests his helping tendency has not come; I exist only for name sake, who will protect me?”.

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.


Ar ennai ArAyvAr annaiyarum thOzhiyarum
nIr ennE ennAdhE nILiravum thunjuvarAl
kAr anna mEni nam kaNNanum vArAnAl
pEr ennai mAyAdhAl val vinaiyEn pin ninRE


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

annaiyarum – mothers (who protect with affection)
thOzhiyarum – friends (who protect due to well-wishing heart)
nIr – her condition
ennE – how is it
ennAdhE – instead of determining
nIL – lengthy
iravum – the whole night
thunjuvar – are sleeping;

(one who protects even when those mothers and friends don’t protect)
kAr anna – like a dark cloud (which is having the quality to greatly help others)
mEni – having a divine form
nam – one who is obedient towards us
kaNNanum – krishNa too
vArAn – has not come to protect;
val vinaiyEn – for me who is having very strong sins (which stops even those who protect, not to protect)
pin – behind
ninRu – standing
pEr – for name sake
ennai – me
mAyAdhu – not allowing to die;

(this being the case)
ennai – me
ArAyvAr – one who protects
Ar – who?

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

the mothers and friends are sleeping through the whole lengthy night instead of determining her (my) condition; krishNa too, who is having a dark cloud like divine form and who is obedient towards us, has not come to protect; standing behind me, the very strong sins are not allowing me to die and making me exist only for name sake; this being the case, who will protect me? Implies – no one. Implies that – her state of just being present for name sake even in dire situations reveals just her eternal nature.

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

  • Ar ennai ArAyvAr – SrI rAmAyaNam yudhdha kANdam 116.40 “dhAsInAm rAvaNasyAham marshayAmIhadhurbalA” (I, the fearless, forgive the mistakes of rAvaNa’s servants) – when thiruvadi (hanuman) set out to harm the rAkshasis (demoniac maid-servants of rAvaNa), sIthAp pirAtti asked him “1) since these rAkshasis were fully dependent on rAvaNa and harmed me based on his orders, or 2) even if they harmed me out of their own will, but since I have said ‘I have forgiven you all’ and given them refuge, how can you harm them?”; hanuman asked “as rAvaNa is killed now [we need not fear anymore], why should these evil women who harmed you for so long, be forgiven now?”; [and sIthA said] dhurbalA – just because some one harmed us before, if we harm them back, what will those who see their pathetic state do? After rAvaNa’s death and perumAL (SrI rAma) becoming victorious , they have already become weakened (both physically and mentally). sIthAp pirAtti who gave refuge to even those who harmed her, as stated in SrI rAmAyaNam sundhara kANdam 58.90 “bavEyam SaraNam hiva:” (I will protect you all), is looking for a saviour and saying “who will protect me?” [Here, parAnguSa nAyaki is compared to sIthAp pirAtti – there pirAtti gave protection to others, here pirAtti is seeking protection from others].
  • annaiyarum thOzhiyarum – Both those who lost their sleep on seeing my state (friends) and those who condemn me saying “you cannot lose sleep over this” (mothers). Both of those who follow my thoughts (friends) and those who have their own ideas and hence ordering me (mothers) are not helping me.
  • annaiyarum thOzhiyarum nIr ennai ennAdhE nIL iravum thunjuvarAl -There are some who say that “thunjuvarAl” (sleeping) implies “thunjudhirAl” (sleeping, in a slightly different tone). [nIr is explained as “you”] They are not asking [with care] “ennE” (how is this?) or “en pattAy” (what happened to you?). Alternative explanation – [nIr is explained as nIrmai – svabhAvam – nature] Mothers and friends are not asking me “why are you like this?” [They should have asked]. Even after his leaving her and engaging in other activities and forgetting her, you are not engaging in anything other than him! How amazing! [When asked “Does nIr imply nIrmai?”, nampiLLai quotes kuRaL 782] “niRai nIra nIravar kENmai piRaimadhip pinnIra pEdhaiyAr natpu” (The friendship of the wise waxes like the full moon; (but) that of fools wanes like the new moon).
  • nIL iravum thunjuvarAl – Just as sleeplessness is my nature, sleeping the whole lengthy night is their nature.
  • kAr anna mEni – One who is having a cool form like a heavy rainfall on a drought-hit land, and one who has helped previously as said in SrI bhAgavatham “thAsAmAvirabhUth …” (he appeared amidst the gOpikAs), has not come. thAsAm (for those girls) is said based on their previous state [of longing for him].
  • nam kaNNanum vArAnAl – Even the one who always helped girls, has not come.
  • pEr ennai mAyAdhAl – My name does not match bhagavAn’s. He is not coming and my name is not going. Though I am finished, my name is making me still exist. Just as AzhwAr‘s divine name is that which sustains the SrIvaishNavas, he too is sustained by his name. Since the name has “adi” (bhagavAn’s divine feet, bhagavAn’s blessing), it will sustain everyone. Everyone accepts this [SatAri] on his head due to this reason.
  • pEr ennai mAyAdhAl – just living for name sake.
  • val vinaiyEn – I have committed great sins to have a name which does not let me die even after physically having died.
  • pin ninRu – Even while I die, this name remains after me and does not let me die fully. As they (name and form) come along during birth, should they not be finished at the time of death? They are recited together as in chAndhOgya upanishath 6.3 “nAma rUpE vyAkaravANi” (Let me create names and forms), SrIvishNu purANam 1.5.63 “nAma rUpam cha bhUthAnAm” (paramAthmA gave names and forms to the many creatures). Those who came first, should go first too, but why are they not going even later?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 21 – ninRu nilamangai

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AzhwAr tells his heart “do not retreat, looking at emperumAn’s greatness. Mingling with followers is his nature”. Alternatively, it can be said that AzhwAr tells his heart “even though emperumAn is great, ignoring that, he will carry out tasks for his followers even if he has to change himself”.

Let us enjoy the pAsuram and its meanings.

ninRu nilam angai nIrERRu mUvadiyAl
senRu thisai aLandha sengaNmARku enRum
padai Azhi puLLUrdhi pAmbaNaiyAn pAdham
adaiyAzhi nenjE aRi

Word by Word Meanings

ninRu – standing (near mahAbali)
nilam – earth
am kai – with beautiful hand
nIr ERRu – taking alms
mU adiyAl – with three steps
senRu thisai aLandha – measuring, while walking in all directions
sem kaN mARku – the supreme entity with reddish eyes
enRum – at all times
padai – weapon
Azhi – chakkaram (divine disc, sudharSan)
puL – garudAzhwAn
Urdhi – vehicle
Azhi nenjE – Oh profound heart!
aRi – listen (to this)
pAmbu aNaiyAn – emperumAn who has thivananthAzhwAn (AdhiSEsha) as his mattress
pAdham – divine feet
adai – attain


senRu ninRuemperumAn walked up to the yAgasAlai (the place where religious rites are conducted) of mahAbali and stood in front of the King, displaying clearly his intent of taking alms. His reaching mahAbali’s place and standing in front of mahAbali are attracting AzhwAr.

ninRu – it appears as if emperumAn is telling mahAbali that  he will not leave until he obtained what he set out for

nilam am kai nIrERRu – taking the earth, after wetting his hands with water [given by mahAbali as a traditional system of keeping one’s oath]. emperumAn’s hands know only to give to others; as a result they have grown, by giving constantly. For perhaps the first time, he is taking something. While sIthAppirAtti was always his (mahAlakshmi), emperumAn (as SrI rAma) took her when janaka maharAjan offered him her hand, after king janaka referred to her as “my sIthA”. In the same way, emperumAn took the worlds, which were always his, when offered by King mahAbali.

mUvadiyAl thisai aLandha – he measured all the directions with his three steps. Alternatively, we can consider this as “in every direction, he measured”.

sengaN mARkuemperumAn’s eyes became reddish after receiving the gift [from mahAbali], out of happiness. He was happy that he obtained what could not be obtained at all! Is it required of him to display his happiness after obtaining what was always his, from mahAbali? Since in the earlier pAsuram (20) AzhwAr had referred to emperumAn measuring the worlds, his thoughts follow him from that pAsuram and he speaks mercifully of the same matter.

enRum padai Azhi – wasn’t it the person who has everything with him, who went to mahAbali and asked for alms! nammAzhwAr says in periya thiruvandhAdhi 87 “eppOdhum kai kazhaLa nEmiyAn” (one who always has chakrAyudham (disc as weapon) in his hand). He always has garudan as his vehicle. He always has AdhiSEsha as his mattress. (The opinion here is that since he holds one devotee on his hand, one as his vehicle and one as his bed, it is natural that mingling with his followers is his nature). Only the one who is capable of holding the disc on his hand without slipping, one who is capable of riding periya thiruvadi (garudan) astride and who is capable of lying on the lap of AdhiSEsha can be the supreme entity!

pAdham adai  Azhi nenjE – to get the divine feet of such a supreme entity, give yourself unto him; do not be like mahAbali who gave a little bit of earth and moved aside.

Azhi nenjE – Oh profound heart! Aren’t you capable of teaching me too! Do I need to teach you this? Do not think that I am saying these words to impress the gallery, but think that I am seeing these words as the whole truth!

We shall take up the 22nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thirunedunthANdakam – 5

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In previous pAsuram AzhvAr enjoyed how emperumAn is being the root of creation of world (jagathkAraNabhUthan), and having the world as His divine body, i.e., he is the antharyAmi (jagachchareeree). Next, instead of just enjoying in the writings of vEdham (OlaippuRaththE) in nArayanANuvAkam about nArAyaNan, AzhvAr is enjoying how He could be seen by eyes and enjoyed, as He incarnated as vAmanan and spanned the worlds. The word nArAyaNan is about the relationship of lord and subservient, isn’t it?

By His being the reason for creation of world, it also talks about the relationship of AthmA to that emperumAn, isn’t it? Saying ‘kANmingaL ulageer enRu kaN mugappE nimirndha [thiruvAimozhi – 6.3.11]’ (thrivikraman growing and as if saying – Oh world! see this wonder), – He spanned all the worlds, for all in the world to see this meaning of relationship. So AzhvAr is enjoying the meaning of word nArAyaNan through the word of thrivikraman.

(In vAmana avathAram it shows His Seelam only (mingling with simpletons), why say that it is about the relationship?) AzhvAr is Not saying about how vAmanan went to the yAgasAlai (place of sacred rites) asking for land, etc., but saying about the part of how He kept his divine foot on everyone’s head – this is how we see that AzhvAr is enjoying about Lord-servant relationship (as a lord, He kept his divine foot on servants’ heads).

oNmidhiyil punaluruvi orukAl niRpa
  orukAlum kAmaruseer avuNan uLLath(thu)
eNmadhiyum kadandhu aNdameedhu pOgi
  iruvisumbin Udu pOy ezhundhu mElaith
thaNmadhiyum kathiravanum thavira Odith
  thArakaiyin puRam thadavi appAl mikku
maNmuzhudhum agappaduththu ninRa endhai
  malar puraiyum thiruvadi en thalai mElavE              5

Word by word meaning

oN midhiyil – after making the soft step
oru kAl – with one divine foot,
punal uruvi niRpa – it went all the way to AvaraNa jalam (water surrounding the aNdam (oval shaped world)),
oru kAlum – another divine foot also
kAmaru seer avuNan uLLaththu eNmadhiyum kadandhu – crossing even the extent of thought of mahAbali who is having greatness that is liked,
ezhundhu – it started
aNdam meedhu pOgi – to go even above the aNdam,
iru visumbin Udu pOy – permeating the big space (AkASam)
thavira Odi – going further by crossing
thaN madhiyum – the cool zone of moon
mElai – that is above, and
kadhiravanum – the zone of sun (that is below),
thArakaiyin puRam thadavi – permeating the zone of stars (above)
appAl mikku – permeating even beyond (that),
agappaduththu ninRa –  and stood spanning
maN muzhudhum – all the places;
vaNanginEnE – I got to experience/enjoy
malar puraiyum thiruvadiyE – the lotus flower like divine foot only
enthai – of my lord (of such glory).


oNmidhiyil … – With one divine foot He spanned all the earth, lower worlds; and with one divine foot , He spanned all the worlds above, says AzhvAr .

oNmidhiyil – If He who is the support for everything keeps His divine foot on the heads of sentient, would the world be able to bear it? Did kamsan not get squashed when His divine foot touched him? – He keeping His divine foot, that itself, is the reason for their being able to live.  Even if He / His divine foot that is the supporting/saving becomes one supported, His quality of supporting/saving them would not be lost.

(Where have we seen this?) – Like how for His thiruvadis (His divine feet / divine body), His paramAthma svarUpam (entity) is the support (even though He stands on His divine feet; in the same way), for the people’s heads also He is the support.

{Translator’s note: Another meaning: Taking thiruvadis as garudAzhAr and hanuman, as they are called so,  as, Like how even though He sets His feet on their palms/head (during garuda/hanumantha vAhanam), He still is the support for them}.

Supporter cannot be one supported; One supported cannot be supporter (jeevAthmA cannot become paramAthmA and vice versa). Like how even though AthmA is having a place inside the body, the body is not the supporter and AthmA is not the one supported. That the AthmA is the supporter and body is the one supported, is explained when talking about the identity of body and AthmA (SareerAthma lakShaNam in SrIbAshyam) (This is said in ‘yasya chEthanasya yadhdhravyam sarvAthmanA svArthE niyanthum dhArayithum cha Sakyam thachchEshadhaika svarUpancha thath thasya Sareeram’ (One that is object for the sentient AthmA, in all the ways be commanded by AthmA, be supported by AthmA, be only for that AthmA – then that is Sareeram.)).

(If AthmA leaves the body, the body falls off. So it shows that it is AthmA that is supporting the body).

midhiyil – (in step/trampling) (why say in this way instead of saying that His divine feet is kept as a jewel on their heads?) – Saying ‘madheeyamUrdhnAnam alankarishyathi [sthOthra rathnam – 31](~oh thrivikrama! .. when is your divine feet going to decorate my head (again)?), and ‘padikkaLavAga nimirththa nin pAdha pangayamE thalaikku aNiyAy [thiruvAimozhi – 9.2.2] (your divine feet only would be the decoration for my head), that is, saying divine feet as decoration for head is only when one understands its glory and also having interest;  since the people are dhEhAthmAbhimAni (giving importance to body and not AthmA), they would only think that some feet had pushed their head. So, AzhvAr is saying this way (midhiyil) from their point of view.

oN midhiyil – Like the breeze under moonlight He kept the divine feet amicably;  if that is not the case, they would have commanded as ‘thiruvANai [thiruvAimozhi – 10.10.2]’ (by the name of thAyAr), ((do not) keep your feet on me);

Or, the stepping on them is such that if in future one becomes desirous of emperumAn, they don’t have to back out thinking about their previous state and greatness of emperumAn, so it is ‘oN midhi’ (such a great stepping on his head);  One could say “What is there to not surrender to your divine feet now when we got the desire, while the divine feet which were present in my head when I was not caring for you?”.  When one could argue,  ‘lOkavikrAntha charaNau [vihagESvara samhithai, padalam (part) 22 ((please keep on my head) your divine feet which spanned the worlds), emperumAn would not have any opposing reply (but have to keep His feet on the head), you see!

punal aruvi – His divine feet grew downwards and extended not just till the earth, or seven seas, or the seven continents (dhveepams), or the mountain of chakravALa (mountain that surrounds the previous layers), or the great water (mahA jalam), or the covering wall of the aNdam (aNda kadAkam), but till the water covering the aNdams (AvaraNa jalam);

Why go till that extent, when the ones to be protected are within the aNdam? The protector’s eagerness is not just till the extent of the ones to be protected; As said in ‘adhanil periya en avA [thiruvAimozhi – 10.10.10]’ (my desire which is bigger than that) – His desire is like AzhvAr ’s desire, you see!

What this one’s love (prEmam) did, would His affection (vAthsalyam) not do that?

If asked – if the divine feet intruded the covering wall of the aNdam and go till the water covering aNdams, would the aNda kadAkam (covering wall) not be destructed? It does not have to be so, when the subtle one (sUkshmam) permeates the tangible/gross ones (sthUlam). Space (AkASam) (already) permeates that aNda kadAkam; the mUla prakruthi (source of material realm) is subtler than that AkASam; the divine auspicious body of emperumAn is subtler (sUkshmam) than that mUla prakruthi.

oru kAl niRpa – one divine feet standing;

later in this pAsuram he says ‘thiruvadiyE vaNanginEnE’  (worshipped only the divine feet); earlier – ‘thiruvadi en thalai mElavE [thirunedunthANdakam – 1]’ (divine feet on my head); given that, instead of saying thiruvadigaL (divine feet), his saying kAl (foot) here is from the point of view of samsAris (worldly people); other than thinking – someone’s leg is in my head – they don’t know the way of considering it as one to be attained and which is enjoyed by the nithyasUris, such lord’s divine feet.

niRpa – as He took up to use the divine feet to span (just) the earth, it showed the beauty of breaking (as it went up to the water layer of aNdam (AvaraNa jalam) and stopped (niRpa) as if by pulling the reins. His greatness is like supporting like the reins to stop the divine feet!

oru kAlum – earlier, AzhvAr enjoyed the divine feet that spanned the earth; by this phrase AzhvAr is enjoying the divine feet that spanned the upper worlds;

oru kAlum – also the other divine foot; saying ‘oru kAlum (one leg also)’ instead of ‘maRRa kAlum’ (other leg also) is – “Oh how wonderful this one is”. When AzhvAr was enjoying that divine foot, ‘There cannot be anything more enjoyable than this!’ was his state; as he saw this other divine foot, he is saying ‘There is nothing more enjoyable than this one!’ (oru -> unique/wonder)

kAmaruseer, etc. –  going beyond (the knowledge that is extent of mind of mahAbali).

kAmaruseer avuNan – mahAbali having attractive nature;  instead of censuring him as ‘one having haughtiness’, ‘thief of emperumAn’s places’, AzhvAr is saying ‘greatly fortunate’ about him. What is the reason for this? Unlike us who are here at a later time, he got to see the beauty of the form and simplicity (Seelam) of SrI vAmanan. Are there any fortunate people like him? – is the thought of AzhvAr . Oh! instead of being as ‘adiyEn’ (servant), I too should have stolen the places of emperumAn, and should have artificially taken up generosity and do yagyam (worship by sacred rites).   kAmaru -> liking.

eN madhiyum kadandhu – (crossing the limit of mahAbali’s thought in mind (eN -> eNNam -> thought)) – As He said ‘mUvadi [thiruvAimozhi – 3.8.9]’, mahAbali was like ‘rest of the places are mine only’.  After He spanned everything including the earth, he was like – there are those other worlds above for me’. As He spanned the space above, he realized he lost even the worlds above and became loser. So, AzhvAr is saying ‘kadandhu’ (going beyond the limit of thoughts of mahAbali).

aNda meedhu pOgi – One divine foot itself going beyond the wall like limit of the aNdam (aNda bhiththi). Instead of saying in the order in which He spanned, why first say about aNda meedhu pOgi? Due to his great love of the victory of SrI vAmanan, AzhvAr is setting a marker (koNdaik kOl) at the limit of emperumAn’s extent of spanning.

Like how SrI jAmbavAn mahArAjar said due to his great love for His victory, ‘jitham bhagavathA jagath [harivamSam – prathamapari – 42](jAmbavAn saying to dhEvas: all the worlds have been won by emperumAn (by incarnating as thrivikraman), (so please come back to your places)) – by going around the chakravALagiri and announcing by drum, about His victory to everyone.

Saying meedhu pOgi – shall be considered as pOga (to go), to mean, to go to it. This is similar to ‘thiruvudai adigaL tham nalam kazhal vaNangi [thiruvAimozhi – 1.3.8] (worshipping the good feet of emperumAn who is having thAyAr in His divine chest), where it is taken as ‘vaNanga’ (if you worship); There also nammAzhvAr saying that first is to set the marker (koNdaik kOl) of the full extent.

It is to be read as ‘ezhundhu – iru visumbin Udu pOy (started and went through the space).

ezhundhu – The moment water drops fell on his palm (water poured into the palm of vAmanan by mahAbali, to complete the pledge to give three steps of land), Him raising from the place of yagyam of mahAbali;

iru visumbu – the big space; since it is big when considering earth, and due to the great love in emperumAn’s growth, AzhvAr is referring to space as iru visumbu. (BIG space);

Udu pOy – (went through) He raised his divine foot such that the space that is above the earth and below heaven that is of hundred thousand kAdham (kAdham is approximately a mile or two and a half) got fully filled plump by His divine foot; creation of space became fruitful; when the divine feet had not permeated there, it was like a waste, you see.

mElai … – Sun’s place is the upper border of space, and lower border of heaven; above that, for one hundred thousand kAdham is the place of moon. But why not AzhvAr say about the place of the Sun and then about that of the Moon (mElaith thaN madhiyum (moon) kadhiravanum (sun) )? Since He kept His divine and completely delicate feet on people having self-interest and not interested in emperumAn, AzhvAr is attending to service for that divine feet by trying to make it cool down (through moon’s place); to show that, AzhvAr is saying ‘thaN madhi’ (cool moon);  (Since it is already known that moon is cool, he still specified that attribute thaN, for this purpose only. He did not specify any attribute of Sun in this pAsuram, so he does not want to think about its heat)  He did not say ‘vem kadhirOn’ , but just kadhiravan only.  mElaith (above) thaN madhiyum, implies ‘keezhai’ (below) kadhiravanum.

thavira Odi – going above that. By Odi – (running)  – having to stop it with difficulty as the divine foot is running due to haste (looking for devotees); As said in ‘thAy nAdu kanRE pOl [mudhal thiruvanthAdhi – 30]’ (like the calf seeking its mother), like how a devotee would show haste in reaching the lord, the lord would have the haste to get His devotee. For everyone, there would be haste for getting what they love, isn’t it?

thArakaiyin puRam thadavi – permeating the place of stars, and going above that; above the place of moon, there is the place of stars for one hundred thousand kAdham. Above the upper limit of the place of stars, is the place of SimSumAra prajApathi. Like the planets, he is one of the stars; he is of twelve hundred thousand kAdham.

thadavi – lord (caressing) trying to see if any devotee would be found, like how one would caress around in the floor (in the dark) searching for something that fell from self.  When going and trying to find someone and not finding anyone, AzhvAr says, kadandhu (crossed that).

As said in ‘pudaith thAn peridhE puvi [periya thiruvanthAdhi – 75]’ (Is earth like an elevated place that emperumAn‘s flood of kindness not flow through it?), what a loss this is to be not having the divine feet of thrivikraman on our head, says AzhvAr .

thadavi – (softly caressing) – since He would keep the divine feet in positive ways, that touch would be of delight.

appAl mikku – going up till the brahma lOkam (abode of brahmA); since mahAbali stole only the three worlds, why go above beyond that?  Like how the three worlds were ruined due to anyaSEshathvam (subservience to others such as indhra), the other worlds were also ruined due to feeling themselves as independent (svasvAthanthriyam); because their mind is having the state of ‘eeSvarOham’ (I am the lord); disaster of nature of AthmA due to anyaSEshathvam is not (that worse) compared to disaster due to svasvAthanthriyam. The former has (at least) accepted subservience.

{Translator’s note: This is also succinctly put by piLLai lOkAchAryar in mumukshuppadi as ‘piRarkkuriyan Ana anRu than vailakShaNyaththaik kAtti meetkalAm; thanakku ennum anRu yOgyathaiyum kUda azhiyum [mumukshuppadi – 81]’ (~When one agrees to be subservient to others, they can be retrieved back by Him showing them His greatness compared to those of others; but if being self-independent, even eligibility to retrieve would be lost)}

(The goodness for Him is based on the goodness He does for His devotees).

maN muzhudhum agappaduththu Spanning the fourteen worlds; saying about earth by the word maN’ , he says ‘muzhudhum’, thinking about the worlds above it as well;

Or, by ‘maN’ to mean place, it is talking about the places above.

Instead of saying ‘aLandhu(spanning), AzhvAr is saying ‘agappaduththu’  (capturing), which shows His falling on them with love (mEl vizhum), and their sliding away.

ninRa – stopping satisfied having done His wishes (of capturing His devotees); like how a devotee would stand satisfied, here the lord is satisfied after getting (reforming) the devotees.

enthai (my svAmi -> my lord / father) when seeing SrI vAmanan’s beauty and simplicity, proper thing to do would be to ignore the kingdom and pierce into the chest and writing that he is subservient to Him – instead indhra got his kingdom and went away; mahAbali kept him (his generosity) for himself (to consider himself great), and gave (only) his kingdom to emperumAn; (But) I gave myself to Him, says AzhvAr .

malar puraiyum, etc.  (divine feet that is like lotus flower) – I got to enjoy the boundless enjoyment that is His divine feet.  Earlier, AzhvAr said ‘thaLir puraiyum thiruvadi [thirunedunthANdakam – 1]’ (divine feet that is like a flower bud blooming); here he says ‘malar puraiyum thiruvadi’.  Reason for this, is – there, it was about emperumAn withering due to separation from this AzhvAr , and then as He kept His divine feet on AzhvAr ’s head, it started becoming fresh and blooming; here – as the ones who enjoy, as they started to enjoy, it is talking about the enjoyableness of the divine feet (like a lotus flower).

malar puraiyum – due to presence of devotees the divine feet is blossoming. (the other lotus would blossom in the present of Sun).

thiruvadi – the divine feet is the place the devotees go to for enjoyment (compared to other parts of emperumAn).

by saying ‘E’ (avadhAraNam) in thiruvadiyE, (only the divine feet), it shows the specialty/difference from/compared to other parts of emperumAn.

This divine feet is the one not having any dearth of greatness (mEnmai), kindness (neermai), and beauty of shape (vadivazhagu).  There is no dearth of greatness to the divine feet as He kept His divine feet on the heads of those who were like ‘eeSvarOham’ (I am the lord); for getting His property (devotees), He rushed eagerly, which shows there is no dearth of His kindness (neermai); attracting even the bad one like mahAbali, there is no dearth of his beauty of form. So there is no need (for devotees) to go to any part other than His divine feet, isn’t it?

vaNanginEn – I got to enjoy; this meaning is as said too in ‘nama ithyEva vAdhina: [mahAbhAratham – SAnthi parvam – 344-45] (identity of those who got liberated into SrIvaikuNtam would be to be doing salutation (anjali)) (so) they would be happy; they would be of nature of saying ‘nama:’ in their mouth), (saluting is) about enjoying Him by the liberated (mukthas);

for AzhvAr , the divine feet are the ones to surrender to (upAyam); and also ones to enjoy (upEyam);  during the time of surrendering it was said as ‘ulagam aLandha pon adiyE adaindhu uyndhEn [periya thirumozhi – 5.8.9]’ (reached and survived by the divine feet that spanned the worlds);

Is there anyone to surrender to other than the beautiful One who creates interest even in mahAbali who was disinterested?

Is there anyone to surrender to other than the one who is eager to go and get His own property (AthmAs, by pleading for it)?

Is there anyone to surrender to other than this simple One who made His divine body which cannot be seen by any senses, to be seen even by the asuras?

Is there anyone to surrender to other than the lord who spanned the fourteen worlds?

(even other incarnations of emperumAn are shunned here)

Being lord of everyone, simple, easy, and being one who creates desire in Him, is the one who is also the One we could surrender to and experience the enjoyableness in Him.

ALavandhAr said, ‘thrivikrama thvachcharaNAmbuja dhvayam madheeyamUrdhAnam alankarishyathi [sthOthra rathnam – 31](Oh emperumAn who performed incarnation as thrivikraman! When would your divine lotus feet decorate my head?).

udaiyavar said, “lOkavikrAntha charaNau SaraNam thE’vrajam vibhO [SaraNAgathi gadhyam 6th chUrNai – gadhya thrayam (quoting from vihagESvara samhithai – part 22)]’ (I surrender only to the divine feet of yours that spanned the worlds).

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Translation by raghuram SrInivAsa dAsan

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