Daily Archives: August 29, 2017

thiruvAimozhi – 5.8.9 – isaiviththu ennai

Published by:

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 ninth pAsuram, AzhwAr says “You being the sarvESvaran, who descended to and mercifully rested in thirukkudandhai to be surrendered to by everyone and made me accept your lordship and made me not to survive without servitude towards you, should also appear in front of me to be seen by me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who bestowed me acceptance towards you and enjoyed me to consider your divine feet as the goal for me, should show me your beautiful walk just as you showed the beautiful reclining posture”.

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.


isaiviththennai un thALiNaik kIzh iruththum ammAnE
asaivil amarar thalaivar thalaivA Adhip perumUrththi!
thisai vil vIsum sezhu mA maNigaL sErum thirukkudandhai
asaivil ulagam paravak kidandhAy kANa vArAyE


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

ennai – me (who have turned away from you since time immemorial)
isaiviththu – to accept (my true nature of being your servitor)

(for that)
un – your
thAL iNaik kIzh – at divine feet, with the knowledge of them being both the means and the goal
iruththum – placing (me to exist exclusively for you)
ammAnE – being the lord

(to be the goal for those who acquired true knowledge, in experience of bhagavAn, without any)
asaivu – disturbance
il – not having
amarar – nithyasUris [eternal residents of paramapadham]
thalaivar – leaders such as anantha [AdhiSEshan] , garuda, vishvaksEna et al
thalaivA – being the leader
Adhi – being the cause for everything
peru – greater than all
mUrththi – having a form

(for the enjoyment of his devotees)
thisai – in all directions
vil – radiance
vIsum – spreading
sezhu – attractive
mA – most expensive
maNigaL – precious gems
sErum – reaching
thirukkudandhai – in thirukkudandhai
asaivu – shakiness due to doubt of difficulty [in attaining him]
il – being removed
ulagam – world
parava – to praise
kidandhAy – oh one who is mercifully resting

(just as you showed your beauty in reclining posture to the world)
kANa – to see (your beauty in walking posture)
vArAy – should come.

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

You being the lord, made me to accept by placing me at your divine feet with the knowledge of them being the means and the goal; you are the leader of the leaders of nithysUris such as anantha, garuda, vishvaksEna et al who are free from disturbances; you are the cause for everything; you are having a form which is greater than all; oh one who is resting in thirukkudandhai which is reached by most expensive, attractive precious gems which are spreading their radiance in all directions to be praised by the world which is removed of the shakiness due to doubt of difficulty  [in attaining him]! You should come for me to see. asaivu il ulagam – asaivu – the world that is swaying in the ocean of sorrow gets captivated in his beauty and praises him. It can also indicate the paramapadham which is unshakeable. Or the world can said to be praising emperumAn who is moving his divine body from left to right, while reclining.

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

  • isaiviththu ennai – Making me accept. Making me who was turning away from you since long, accept in your service. While you can convince me, who was unconvinced, why is it difficult for you who are already favourable towards me, to help me [now]?
  • ennai – I who am lower than nithya samsAri (eternally bound soul).
  • un thAzhiNaik kIzh iruththum – Oh one who placed me at the divine feet which are served by nithyasUris. emperumAn who can place me at his divine feet to remain peaceful instead of craving for them [due to not being there]. Making AzhwAr as his pAdhukA (sandals), that is, SrI SatakOpam (SrI SatAri) as said in periya thiruvandhAdhi 31 “nizhalum adithARum AnOm” (we became your shadow and footprints). Like a small particle in a storm, AzhwAr was previously as said in thiruviruththam 95 “yAdhAnum paRRi nIngum viradham” (leaving emperumAn by holding on to anything else).
  • ammAnE – While the benefit is for AzhwAr, emperumAn is making him accept, due to his eternal relationship with AzhwAr.
  • asaivil amarar thalaivar thalaivA – There are amaras (immortal persons) who have no disturbances. They are the nithyasUris. The activities of SrI sEnApathi AzhwAn (vishvaksEnar) who is the leader of nithyasUris, are also at emperumAn’s full disposal. Not having asaivu means – the immortality of nithyasUris is unlike that of brahmA et al which are dependent on others. That is, they are only immortal until the mahA praLayam [total deluge]. Not having asaivu also means – their knowledge being always expanded unlike that of dhEvathAs whose knowledge expands/contracts.
  • Adhip peru mUrththi – One who is the cause for sustenance of everyone. The supreme lord who is the cause of the universe. mUrththi – svAmi (lord).
  • thisai vil … – He protected everyone; and instead of leaving it for them to take care of the subsequent aspects, he himself descended to take care of the subsequent aspects too. In thirukkudandhai, which is reached by most expensive attractive  precious gems, the radiance of those, spreading in all directions. vil – thEjas (radiance).
  • asaivil ulagam paravak kidandhAy – You mercifully rested to let the world surrender unto you without any difficulty. To stop the shakiness of the world which was due to the doubt of the difficulty in attaining emperumAn. Alternative explanation – there is an unshakeable world, i.e., paramapadham. emperumAn rested here to facilitate the residents of paramapadham too to approach him. Another explanation – asaivu – changing posture from left side to right side. Seeing that, the world praised you and you remained accepting such praises.
  • kidandhAy kANa vArAyE – I enjoyed your beautiful reclining posture, and now please walk towards me to let me see your beautiful walking posture.
  • sezhu mA maNigaL sErum thirukkudandhai – This is also explained as “thirukkudandhai which is approached by purusharathnams (gem among men) such as ArAvamudhAzhwAr (emperumAn himself), thirumazhsaip pirAn et al”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mudhal thiruvandhAdhi – 80 – aduththa kadum

Published by:

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

Full Series

<< Previous


AzhwAr says that it is not that emperumAn redeemed the worlds from mahAbali. If a person surrenders to him and if there is enmity between this person and his follower, not withstanding his own words “na kshamAmi” (I will not forgive the enemies of my followers) emperumAn will unite the person who has surrendered with his followers. There was once a snake by name sumukan. While garuda, a nithyasUri (permanent dweller of SrIvaikuNtam) and emperumAn’s vehicle, wanted sumukan as his food. sumukan, upon hearing this, got frightened. He went to indhra lOkam (the world of indhra, who is the head of celestial entities) and surrendered to emperumAn who was sitting on a throne there at that time, by coiling himself on the leg of the throne. This is all that is required for one who wants to surrender. Just as the rishis told SrI rAmA in SrI rAmAyaNam AraNya kANdam 1-20 “thE vayam bhavathA rakshyA: bhavadhvishayavAsina:” (we, who are living in your country, are to be protected by you), all that is required is to be within the boundary of the place where emperumAn blesses his followers. garuda, who went in search of sumukan, saw him near the throne of emperumAn and asked him to give sumukan as his food. emperumAn responded saying that he cannot give up one who has surrendered to him. garuda, becoming angry, let out a few harsh words typical of confidential servants (such as “is this the gift you are offering to someone who has been bearing you all along?”). emperumAn calmed him down and gave garuda the responsibility of protecting sumukan. garuda wore sumukan around his neck like an ornament and protected him.

Let us enjoy the pAsuram and its meanings:

aduththa kadum pagaigyaRku ARREn enROdi
paduththa perum pAzhi sUzhndha vidaththaravai
vallALan kai koduththa mAmEni mAyavanukku
allAdhum AvArO AL

Word by Word Meanings

aduththa kadum pagaigyaRku – against garuda, who is a natural enemy
ARREn enRu – I cannot survive (in a direct contest)
Odi – moving rapidly
paduththa perum pAzhi – the large cot on which (emperumAn) reclines
sUzhndha – coiling (around its leg)
vidaththu aravai – a poisonous snake (by name sumukan)
vallALan – garuda who is powerful
kai koduththa – mercifully handing over to him for protection
mA mEni mAyavanukku  allAdhum – other than emperumAn who has great divine form and is a wondrous entity
AvArO AL – will they become servitors?


aduththa kadum pagai – enmity which is very closely related. Starting from their birth, there has been enmity between garuda and snakes. The fight started between garuda’s mother vinathai and snakes’ mother kathru.

kadum pagai – the enmity is such severe that if the name of one person is mentioned to a person on the other side, the other person will end his life.

ARREn enRu Odi – sumukan, fearful of such garuda, ran away saying that he cannot stand against garuda in a fight.

paduththa perum pAzhi sUzhndha – sumukan coiled around the leg of emperumAn’s cot which was appropriate for emperumAn. Words such as pAyal, pAzhi, pAsi refer to cot.

vidaththu aravai – emperumAn saved that sumukan who is poisonous. Did sumukan have any qualities such as samam (controlling mind) or dhamam (controlling the external senses)? Even among enemies one may across one with good qualities (such as vibhIshaNa). But sumukan is not like that. SrIvishNu purANam 5-7-72 says “sarpajAthiriyam krUrA:” (the species of snakes are cruel). This implies that sumukan is not one on whom emperumAn would shower his grace.

vallALan kai koduththa – there is none as skillful as emperumAn when it comes to protecting those who have surrendered. emperumAn told the person who sumukan was scared of and came running to him, to protect him after giving sumukan to him. Just as people remove the poison through the snake which injected the poison in the first place, emperumAn made the enemy of sumukan (garuda) to protect him. Did  not emperumAn [as SrI rAma] make sugrIva mahArAja who said in SrI rAmAyaNam yudhdha kANdam 17-29 “vadhyathAm” (let vibhIshaNan be killed) to say “asmAbhi: thulyO bhavathu” (let vibhIshaNa be equal to us)! By handing over sumukan to garuda and protecting him through garuda, emperumAn ensured that his words in varAha purANam “na kshamAmi” (I will not tolerate the enemies of followers) and in SrI rAmAyaNam yudhdha kANdam 18-3 “na thyajEyam” (I will not give up on those who surrendered) rang true.

mA mEni – this refers to the greatness in the divine physical form of emperumAn after protecting sumukan. In SrI rAmAyaNam yudhdha kANdam 1-83 it says “kruthakruthya: thadhA rAma:” (only after coronating vibhIshaNa  SrI rAma felt that he had carried what he had intended to)!

mAyavanukku – emperumAn is most wondrous.  he cannot detect himself, the boundary for the bias that he has towards his followers.

allAdhum AvArO AL – can one become a servitor to anyone other than emperumAn? Those who are servitors to other deities have to look after their protection themselves. Isn’t it only emperumAn, who takes it upon himself to take charge of the protection of a person who has surrendered to him, who should be attained! Hasn’t nammAzhwAr mercifully said in thiruviruththam 27 “sEmam sengOn aruLE” (our protection is only through the mercy of emperumAn)!

We shall take up the 81st pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org