thiruvAimozhi – 5.8.11 – uzhalai enbil

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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 end, AzhwAr says “those who learn this decad without any faults will be very enjoyable for SrIvaishNavas just as a kAmuka (beloved boy) is desired by kAminis (beloved girls)”.

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.


uzhalai enbin pEychchi mulaiyUdu avaLai uyir uNdAn
kazhalgaL avaiyE SaraNAgak koNda kurugUrch chatakOpan
kuzhalin maliyach chonna OrAyiraththuL ippaththum
mazhalai thIra vallAr kAmar mAnEy nOkkiyarkkE


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

uzhalai – resembling collection of wooden bars
enbu – having bones
pEychchi – demoniac lady
mulaiyUdu – through her bosom
avaLai – her
uyir uNdAn – krishNa sucked her life and eliminated the enemy/hurdle, his
avai – those which were revealed to AzhwAr as means
kazhalgaLE – divine feet only
saraNAga – means to fulfil the desire
koNda – considered
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
kuzhalil – more than the flute which is the source for the sound and tune
maliya – having more sweetness
sonna – mercifully spoken
Or – distinguished
AyiraththuL – among the thousand pAsurams
ip paththum – this decad
mazhalai – their childishness, ignorance
thIra – to be rid of
vallAr – those who can recite with the same emotion as AzhwAr
mAnEy – like a deer
nOkkiyarkku – those having eyes, i.e., divine celestial damsels who have beautiful moon like face
kAmar – will be cared by, while doing brahmAlankAram [when the liberated soul reaches paramapadham, many beautiful divine damsels will decorate the liberated soul before bringing that soul to bhagavAn]. This is also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

krishNa sucked the life through the bosom of the demoniac lady who had bones which resembled a collection of wooden bars and eliminated the enemy/hurdle; nammAzhwAr, the leader of AzhwArthirunagari considered such krishNa’s divine feet which were revealed to him as the only means to fulfil his desire; such AzhwAr mercifully spoke this distinguished decad which is sweeter than the flute which is the source for the sound and tune, among the thousand pAsurams. Those who can recite this decad having been rid of their ignorance, with the same emotion as AzhwAr, will be cared by those [celestial damsels] who are having eyes like that of deer, while doing brahmAlankAram [decorating the liberated soul]. Also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

  • uzhalai enbil … – krishNa sucked through her bosom, the life of pUthanA who was having bones resembling wooden bars which were strung together.
  • kazhalgaL avaiyE saraNAgak koNdaAzhwAr who firmly considered the divine feet of emperumAn who eliminated the enemies. avadhAraNam (“avaiyE“) explains the divine feet as the only means for both ishta prApthi (fulfilling the desire) and anishta nivruththi (elimination of unfavourables).
  • kazhalgaL avaiyE saraNAgak koNda – Whether the divine feet fulfil the desire or not, AzhwAr will not give up on them.
  • kuzhalil maliya – Even more than the music from the flute, will pierce the heart of those who hear it. There [in krishNa’s case], it is said in periyAzhwAr thirumozhi “marangaL ninRum madhudhAraigaL pAyum” (stream of honey will flow from the trees), but here [in AzhwAr‘s case] it is said in thiruvAimozhi 6.5.9 “marangaLum irangum vagai” (even the trees will pity); here the greatness of this decad is that it makes even us [who are as hard-hearted as wood] to melt. This distinguished decad among the thousand pAsurams.
  • mazhalai thIra vallAr – Those who are free of lethargy. That is, instead of remaining “if it comes, I will accept; but I won’t search for it myself”, those who can recite this decad with the same grief as AzhwAr. His grief was as explained in thiruvAimozhi 5.8.5azhuvan thozhuvan Adik kANban” (cry, worship, dance and see).
  • kAmar mAnEy nOkkiyarkkE – They will be like the dear beloved person for damsels who have the eyes resembling that of a deer’s. What does this mean? This is contradictory to what AzhwAr himself said before in thiruvAimozhi 5.8.6thUrAk kuzhi thURRu enai nAL aganRiruppan” (How long do I have to stay in this endless pit). So what does he imply? Just as one who is addicted to worldly pleasures will pursue that even after knowing “subsequently we will have to experience the results in hell”, those who learn this decad will be pursued as enjoyable entities by emperumAn and SrIvaishNavas. If this is not the case, these will be a cheat’s words. AzhwAr is a very bonafide person. So, the conclusion matches the context [where emperumAn descended to thirukkudandhai for the sake of his devotees]. But why is the word “pOl” (like) missing [in the last line]? That is because, this is of the style called “muRRuvamai” [in thamizh grammar], where the object which is explained through an example is cited as the example itself. AzhwAr himself said in thiruvAimozhi 6.9.9 “thAvi vaiyam koNda thadam thAmaraigatkE” (for the broad lotus flowers which scaled and accepted the world) [Here, lotus flowers directly imply the divine feet of emperumAn].

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

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), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. 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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