Daily Archives: August 28, 2017

thiruvAimozhi – 5.8.8 – kaLaivAy thunbam

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

Full series >> Fifth Centum >> Eighth 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, AzhwAr became so perplexed that he could not think about emperumAn since emperumAn did not appear even after AzhwAr saying “thariyEn” (I cannot sustain); he says “it does not matter whether you protect me or not; let that be so; but you should mercifully see that I am able to meditate upon your divine feet; this is what I need now”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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.


kaLaivAy thunbam kaLaiyAdhozhivAy kaLaikaN maRRilEn
vaLai vAy nEmip padaiyAy kudandhaik kidandha mA mAyA
thaLarA udalam enadhAvi sarindhu pOm pOdhu
iLaiyAdhuna thAL orungappidiththup pOdha isai nIyE


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

thunbam – sorrow (of not enjoying you)
kaLaivAy – eliminate
kaLiyAdhozhivAy – not eliminate
kaLaikaN – eliminator of sorrows
maRRu – any other
ilEn – not having;

(tool for eliminating the sorrows)
vaLai – round
vAy – having mouth
nEmi – divine chakra
padaiyAy – one who is having as weapon

(for the sake of his devotees)
kudandhai – in thirukkudandhai
kidandha – mercifully resting
mAmAyA – oh one who is very amazingly beautiful!

(due to the grief of not enjoying you)
udalam – body
thaLarA – weakened
enadhu – my
Avi – prANa (life)
sarindhu – becomes shaken
pOm pOdhu – the final stage of leaving the body arrives

(at this juncture)
iLaiyAdhu – without losing the mental strength
una – your
thAL – divine feet
orunga – in a singular manner (as upAyam (means) and upEyam (goal))
pidiththu – holding on
pOdha – to conduct
nIyE – you only
isai – allow.

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

I am not having any other protector, whether you eliminate my sorrow or not; oh one who is very amazingly beautiful, who is mercifully resting in thirukkudandhai and is having the divine chakra with rounded mouth as weapon; when my body becomes weakened, prANa becomes shaken and the final stage of leaving the body arrives, you only have to allow me to conduct myself holding on to your divine feet in a singular manner without losing the mental strength.

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

  • kaLaivAy thunbam kaLaiyAdhu ozhivAy kaLaikaN maRRilEn – Whether you do your duty or not; I am not worried; I have no doubt in the principle of “thvamEva upAya bhUthOmE bhava”  (Let you be my only means);  whether you do or do not do your duty as said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sins).

Since emperumAn is not confirming that he will do so, AzhwAr highlights that emperumAn’s presence is for AzhwAr’s protection only.

  • vaLai vAy nEmip padaiyAy – Having the divine chakra which has mouth everywhere it is seen, as the weapon. Is there any limitation in your not eliminating my sorrows? Is there any part of the weapon in your hand, where there is no mouth? Don’t you need to have the purpose of having those mouths fulfilled? Can you say that you don’t have the tool [to protect me]? Is there the limitation of “I have nothing in my hands; I need to gather my weapons/army”?
  • nEmip padaiyAy kaLaikaN maRRilEn – Is there a weapon like that in my hand or in others’ hands or don’t you have any weapon?
  • kudandhaik kidandha mAmAyA – You see this greatness [of archAvathAra emperumAn] for yourself after saying in SrI bhagavath gIthA 18.66 “mAm” [krishNa pointing to himself, saying “me” and revealing his ultimate simplicity]. With this, AzhwAr is establishing that emperumAn‘s archAvathAram (deity form) is even more easily accessible than his vibhavAvathArams (such as SrI rAma, krishNa). Isn’t his merciful resting with amazing beauty in thirukkudandhai is for the sake of his devotees? He cannot be said to be lacking in abilities. He cannot be said as “not easily accessible”. He cannot be said as “not the one who triggers our ruchi (taste towards him)”.
  • thaLarA udalam – when the body weakens.
  • enadhu Avi sarindhu pOm pOdhu – I have reached the stage where my life is going to end.
  • pOm pOdhu – The time of departure has arrived. Is this anthima smruthi [thoughts [about emperumAn] during the final moments is indicated as a means to attain the desired goal]? It is not that AzhwAr does not know [i.e., AzhwAr knows] varAha emperumAn‘s vow “kAshta pAshANa sannibam” (one who is unconscious like wood or stone) and “aham smarAmi” (during the last moments of such AthmAs who had previously surrendered unto me, I will think about them and deliver them); he is also unlike such persons [who use other means to attain emperumAn]. It is just due to the sorrow of separation from emperumAn, now AzhwAr’s body has become weakened and the AthmA has reached the stage of departing from the body.
  • iLaiyAdhu … – Even if I don’t have my desire fulfilled, you should mercifully ensure that my faith in your holding on to your divine feet to have my desire fulfilled, remains intact. Since he did not acquire the experience, he became fearful thinking “is my firm faith in the means which will fulfil the desire, diminishing?”, he asks emperumAn to mercifully ensure that such faith remains intact.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 79 – koNdArai allAl

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It has been mentioned in the previous pAsurams that emperumAn transforms himself and is capable of carrying out the tasks for the sake of his followers. To the query where he did like this, AzhwAr says in this pAsuram that he made himself as one asking for alms for the sake of indhra (head of celestials).

Let us go through the pAsuram and its meanings:

koNdArai allAl koduththArai yAr pazhippAr
maN thA ena irandhu mAvaliyai oN thArai
nIr am kai thOya nimirndhilaiyE nIL visumbil
Ar am kai thOya aduththu

Word by Word Meanings

“maN thA” ena – give (three footsteps of) earth
mAvaliyai irandhu – begging mahAbali
oN thArai nIr – radiant stream of water (poured by him)
am kai thOya – once it fell on (your) beautiful hands
nIL visumbilAr – the dhEvas (celestial entities) in the expansive sky
am kai – beautiful hands
thOya – to wash (your) divine feet
aduththu nimirndhilaiyE – did you not grow immediately?
koNdAnai – one who made (his property)  as his own
(pazhippAr) allAl – blaming only him
koduththArai – one who gave (what was not his, but presumed to be his)
yAr pazhippAr – there is no one to blame!


AzhwAr is asking emperumAn whether he carried out an activity which the people of this world praised (the people are blaming emperumAn). This world is full of people who consider virtue as vice and vice as virtue! While this world already belonged to emperumAn, mahAbali thought that it belonged to him. While he thought that he was giving it to emperumAn as a gift, emperumAn also agreed with his perception and accepted it as a gift. But, the people are blaming emperumAn for pushing mahAbali into pAthALam (nether world).

koNdAnai allAl koduththArai yAr pazhippAr – the demon mahAbali seized the wealth of emperumAn as if it were his. He had the quality of being a magnanimous person, as a result of which he could not be killed. If the world became his, emperumAn‘s followers will suffer. If he became happy because he was gifting it, emperumAn did not mind taking it from him by begging for it and hence begged mahAbali. Instead of thinking on these lines, the people of the world would blame emperumAn and say that he cheated mahAbali and got the three worlds from him. In reality, mahAbali should have been punished (like a weed is plucked along with paddy grain)! Just as rAvaNa, who abducted sIthAppirAtti, was killed, mahAbali, who seized the three worlds should have been killed. Could a person who does not own a property, gift that property to another! Did not ALavandhAr say in sthOthra rathnam 53athavA kinnu samarppayAmi thE” (what could I offer to you!) upon submitting his AthmA to emperumAn and then realising that the AthmA is emperumAn’s property only and felt remorseful! But mahAbali gifted the worlds belonging to emperumAn to emperumAn himself and even after that thought that he had gifted his own properties to emperumAn. There is a variation in this verse, with the word koNdArai used instead of koNdAnai. In this case, the meaning could be construed as referring to the benefit.

maN thA ena irandhu mAvaliyai – did emperumAn not go to mahAbali and begged him for gifting the world, which is a part of his properties!

oNthArai nIr angai thOya nimirndhilaiyE – emperumAn rose rapidly into the skies the moment that stream of water poured by mahAbali touched his hand, wondering what if mahAbali changes his mind. It appeared as if emperumAn got something which he had never before obtained. In SrI rAmAyaNam sundhara kANdam 29-6, it is said “varshENa bIjam prathisanjaharsha” (the seed feels happy due to rains). In the same way, emperumAn grew as soon as the stream of water touched  his hands.

nIL visumbil Arangai thOya aduththu – this could be construed as either (1) reaching up to the sky so that his [emperumAn‘s] necklace and beautiful hands touched each other or (2) reaching so that dhEvas (celestial entities) could touch him with their hands. Did not bhUdhaththAzhwAr mention in his iraNdAm thiruvandhAdhi 78 “dharaNi nivandhaLappa nIttiya poRpAdham sivandha than kai anaiththum Arak kazhuvinAn” (when emperumAn stretched his divine feet at the time of measuring the worlds, brahmA washed his divine feet with his hands). Another explanation – did you not rise up so that the sky could touch  your divine hands!

nIr angai thOya nimirndhilaiyE – the water which mahAbali poured on emperumAn’s hands and the water that brahmA poured to wash emperumAn’s divine feet when he stretched them in the sky, fell onto the earth together (he grew up that fast). We may not have our svarUpa gyAnam (the knowledge of our true selves [which is that we are servitors to emperumAn]) but we would benefit from our sensory perceptions if we could see or hear about such divine activities of emperumAn‘s.

We shall next consider the 80th pAsuram.

adiyEn krishNa ramanuja dhAsan

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