Daily Archives: July 17, 2017

thiruvAimozhi – 5.5.8 – kaiyuL nanmugam

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

Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki says “His shoulders which are touched by his beautiful hair and his other beautiful features appear in front of me and hurt me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. parAnguSa nAyaki says “His wholesome physical beauty appears in front of me and hurts me”.


kaiyuL nanmugam vaikkum naiyum enRu annaiyarum munidhir
mai koL mAdath thirukkuRungudi nambiyai nAn kaNda pin
seyya thAmaraik kaNNum alkulum siRRidaiyum vadivum
moyya nIL kuzhal thAzhndha thOLgaLum pAviyEn mun niRkumE


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

(Due to suffering in separation)

kaiyuL – in the hand
nal – beautiful
mugam – face
vaikkum – placing
naiyum – (moreover) becomes weakened
enRu – saying that
annaiyarum – you mothers who put in the efforts initially leading to this weakness in me
munidhir – showing your anger;

(due to the falling of nambi’s shadow)
mai – blackish complexion
koL – having
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am naturally weak)
kaNda pin – after seeing
seyya – reddish
thAmarai – lotus like
kaNNum – divine eyes
alkulum – (enjoyable) hip
siRu – thin (to be contained in a fist)
idaiyum – waist
vadivum – the form (which is the abode for these beautiful aspects)
moy – density
koL – having
nIL – lengthy
kuzhal – hair
thAzhndha – lowering
thOLgaLum – shoulders
pAviyEn – I who am having sin (which stops me from enjoying those desirable aspects)
mun – in front of me
niRkum – stood.

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

Saying that I am placing my beautiful face in my hand and becoming weakened, you mothers who put in the efforts initially leading to this weakness in me are showing your anger; after seeing nambi of thirukkuRungudi which is having black coloured mansions, his reddish lotus like divine eyes, hip, thin waist, his form, his dense lengthy hair which are lowering on his shoulders are all standing in front of me who is a sinner.

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

  • kai uL nan mugam vaikkum – Due to the suffering in separation from him, she placed her face in her hand (palm). She has become so adventurous. Should she not know the distinguished nature of her own face? SrI rAmAyaNam sundhara kANdam 21.19 “bhujam anyasya kasyachith” (This arm was given as pillow-rest for the lord of the universe SrI rAma. How can I present this arm as pillow-rest for anyone else?). My face can only tolerate the touch of my beloved lord’s hand. By this, the pArathanthriyam (ultimate subservience) which excludes self also, is explained. This is the exact meaning of the word “nama:” (not for me – only for emperumAn). Since the ukAram (“u” in praNavam) which is the shortened version of this “nama:” explains this pArathanthriyam, the same principle is applicable here in “nama:” too [ukAram explains exclusive servitude/subservience for emperumAn, and “nama:” extends it to further eliminate servitude/subservience to self].
  • naiyum – She becomes weakened since she cannot tolerate her own enjoyment.
  • enRu annaiyarum munidhir – Why am I hating the accusations of the people of the town? [mother is showing that first of all I should not be enjoying my own face].
  • mai koL mAdam – [Dark coloured mansions] Due to the ancient nature and also due to nambi’s shadow falling on them as said in SrI rAmAyaNam AraNya kANdam 38.15 “Sobayan dhaNdakAraNyam” (SrI rAma’s divine form’s radiance spread through the forest and lit up the whole forest).
  • nAn kaNda pin – After I, who am similar to those ancient mansions to become weakened, have seen him. She is said as in thiruvAimozhi 2.1.6 “naivAya emmE pOl” (You are also weak like me).
  • seyya thAmaraik kaNNum – The eyes which make one exist exclusively for emperumAn.
  • alkulum – The lap where those who are captivated will rest and sustain themselves.
  • siRRidaiyum – The waist portion which is so thin that it is assumed to exist as a connecting point between the upper and lower parts of the body.
  • vadivum – His form which does not allow restraining myself. It is his form which does not allow her to restrain herself.
  • moyya … – The divine attractive hair which is attractive and lowers itself into the shoulders which deserve to be embraced.
  • pAviyEn munniRkumE – When that which cannot be enjoyed appears in front, it leads to more anguish. As she is saying “munniRkum” (standing in front), she is also saying “pAviyEn” (sinner [who cannot enjoy it]). It appears like a horse for an elephant, which runs just in reach of the elephant, yet can never be reached.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 38 – Urum vari aravam

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

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Since emperumAn came to dwell in thirumalai, with desire, AzhwAr, on seeing this, describes with joy, all the entities which have connection with emperumAn in that place. If a particular place is desired, all the things associated with that place also become desirable! Just as all the people in paramapadham (SrIvaikuNtam) are desired since paramapadham is a place to be attained.

Let us enjoy the pAsuram and its meanings:

Urum vari aravam oN kuRavar mAL yAnai
pEra eRindha peru maNiyai kArudaiya
min enRu puRRadaiyum vEnkatamE mEla surar
em ennum mAladhu idam

Word by Word Meanings

Urum – that which crawls
vari aravam – snake with lines (on its body)
oN kuravar – wise inhabitants (hunters) of thirumalai hill
mAl yAnai pEra – making the huge elephants, which are grazing in the fields, to leave
eRindha – thrown (on those elephants)
peru maNiyai – huge carbuncle gems
kAr udaiya min enRu  – thinking that it is the lightning amidst clouds
puRRu adiyum vEnkatamE – (fearing the thunder) such snakes entering their anthills in thiruvEnkatam
mEla surar – distinguished celestial beings [nithyasUris]
em ennum – thinking that this is ours
mAladhu idam – is the place desired by emperumAn as his dhivyadhESam.


Urum – The snakes in thirumalai will crawl around, as they like. Without any specific target, they will keep crawling, as a pastime. sumithrA tells lakshmaNa in SrI rAmAyaNam ayOdhyA kANdam 40-5 “rAmE pramAdham mA kArshi: puthra bhrAthari gachchathi” (Oh dear child! By watching the gait of SrI rAma when he is walkling, don’t get involved in that and slip from protecting him). Similar to that beautiful gait of Sri rAma, the beauty of the snakes crawling all over the hills engages AzhwAr.

vari aravam – The lines on the body of the snake are beautiful to look at. AzhwAr involves with the snake as if it is a part of emeprumAn’s divine body and it is the mattress thiruvananthAzhwAn (AdhiSEshan) for emperumAn.

oN kuRavar – great inhabitants of the hill, the hunters. The greatness about these people is that they do not leave thirumalai and go down the hills. They think that leaving the hills will be termed as a great calumny to their heritage.  If someone says “such and such person’s great  grandfather’s great grandfather had left the hill once”, they will consider that as an affront on their clan. Without inviting such insults, these inhabitants have been residing in the hills. Unlike mukthars who had once lived in the samsAram and then got liberated to reach paramapadham, these inhabitants, very much like the nithyasUris who had always lived in paramapadham, always lived on the thirumalai hills (they are thus different from the brAhmaNas (that we had seen in the previous pAsuram) who come to thirumalai hills from all directions to worship and carry out kainkaryam to emperumAn there).

mAl yAnai pEra eRindha perumaNiyai – elephants looking like mEru mountain, would be straying in the fields.

pEra eRindha – In order to drive away the elephants, the hunters of the hills will throw carbuncles on them. Afraid of the radiance of the carbuncles, the elephants will get bewildered and run wildly, like mountains moving suddenly.

perumaNiyai – the inhabitants throw the invaluable carbuncles as if they are throwing them on mountains.

kAr udaiya min enRu puRRadaiyum – When these carbuncles hit the elephants, it would appear as if lightning is streaking across dark clouds. Snakes will mistake this action as if it is the clouds which are moving with lightning flashing across them and in fearful anticipation of the subsequent thunder, they will enter their protective anthills. It would appear as if lightning carries the cloud as lightning flashes across the clouds! Thus, AzhwAr engages deeply with the thirumalai hills, the snakes which keep moving around there, with the elephants which stray into the fields, with the inhabitants who drive away the elephants, with the carbuncle gems which are used to drive them, with the snakes which are afraid of this simulation and reach their anthills, without any difference, since all these entities are in thirumalai hills.

meLA surar emmennum mAladhidam – the nithyasUris who are permanent dwellers of paramapadham are the distinguished celestial people, unlike the dhEvars (celestial persons in indhra’s place of swargam / heaven) who are created. Each of these nithyasUris will come to thirumalai hills claiming “this is ours; this is ours” and reside there with affection.

Even though the term “Urum variaravam” appears to be in singular, the opinion is that all the snakes in thirumalai would act like this.

We shall move on to the 39th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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