thiruvAimozhi – 5.9.2 – enRukol

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Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki tries to convince her friends who are not agreeing with her efforts and asks them “when will I enter thiruvallavAzh and wear the dust of his divine feet?”.

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.


enRu kol thOzhimIrgAL! emmai nIr nalindhen seydhIrO?
pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith
thenRal maNam kamazhum thiruvallavAzh nagaruL
ninRa pirAn adi nIR adiyOm koNdu sUduvadhE


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

thOzhimIrgAL – Oh friends (who share my joy and grief)!
emmai – me (who am considering you all as companions for my desires)
nalindhu – torture (by stopping me from my pursuit)

(as a loss for you)
nIr – you all
en – what actions
seydhIr – performing;
pon – like gold
thigazh – shining pollen
punnai – punnai (a type of tree)
magizh – magizh (a type of tree)
pudhu – fresh
mAdhavi – kurukkaththi (a type of tree)
mIdhu – with their flowers on them
aNavi – embracing
thenRal – southerly breeze
maNam – fragrance
kamazhum – spreading
thiruvallavAzh – thiruvallavAzh
nagaruL – in the town of
ninRa – standing [residing]
pirAn – benefactor’s
adi nIRu – dust of the divine feet
adiyOm – we, the servitors who benefit out of his favour of being present here
koNdu – accepting as a servitor would do
sUduvadhu – holding on our head with reverence
enRu kol – when?

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

Oh friends! what are the actions you are all performing to torture me! When will we, the servitors who benefit out of his favour of being present here, be holding on our head with reverence the dust of the divine feet of the benefactor who is standing in the town of thiruvallavAzh where the southerly breeze is embracing the flowers which are present on punnai, magizh and kurukkaththi trees which have pollen shining like gold?

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

  • enRu kol thOzhimIrgALparAnguSa nAyaki is asking those same friends who are stopping her saying “you should not have extreme attachment [towards emperumAn]”, to tell her the date on which she will have her desires fulfilled. They are stopping her fearing how people might accuse her; but she considers them to be the recipient of the same benefit and is hence asking them. They are thOzhimAr (friends) – so they share her gain and loss.
  • thOzhimIrgAL – Don’t you have the right to investigate when my desires will be fulfilled?
  • thOzhimIrgAL – Don’t you who know my nature, have to follow me?
  • emmai – Me who am beaten by your hands and feet.
  • nIr nalindhu – Your routine is to constantly look out for my uplifting. I who cannot sustain myself unless I enter that town [of thiruvallavAzh]. And you who have always done what pleased me.
  • en seydhIrO – does this suit your nature? Does it suit my nature?
  • thOzhimIrgAL emmai nIr nalindhu en seydhIrO – If you really want to torment some one, you should be tormenting the southerly breeze [and not me]. How can I withdraw myself while they [the beautiful town, gardens etc] stop me from withdrawing.
  • pon thigazh … – Are they [the different flower bearing trees] not sufficient to torment me? How can you who are tender-hearted do what is done by hard-hearted persons?
  • pon thigazh punnai magizh – punnai trees which shine like gold, and the same with magizh trees, as said in periya thirumozhi 5.1.6 “punnai ponnEy thAdhudhirkkum” (punnai trees shedding pollen which resemble gold).
  • pudhu mAdhavi – Freshly blossomed kurukkaththi.
  • mIdhaNavith thenRal maNam kamazhum – The southerly breeze embracing them and bringing along the fragrance.
  • mIdhaNavi – Considering that if it gets in contact with the deep insides of the flower the heat will get transmitted as well, the southerly breeze simply touched the top part of the flower and carried the fragrance. As said in SrI rAmAyaNam kishkinthA kANdam 1.71 “padhmakEsAsamsrushta:” (along with the pollen in the lotus flower), without touching the flower just carrying its fragrance. It appears to be the nature of the entities of that abode, to grab the belongings of others and not giving their own belongings.
  • pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith thenRal maNam kamazhum – The nature of tender persons is such that they will not wear anything but kalambagan (a garland strung with many different flowers). Just as prideful princes would reject women with saggy bosoms, breeze will discard those flowers which blossomed later. Just as some one would search for pollen in the flower, here flowers are searched amidst the fragrance.
  • thenRal maNam kamazhum – Since the breeze is tormenting parAnguSa nAyaki while without being visible to the eyes, her friend is not admitting that the breeze is tormenting her. Though the gain and loss are the same for her and her friend, since her friend has well-wishing thoughts for her, she is not realising the act of the breeze in tormenting parAnguSa nAyaki. parAnguSa nAyaki is thinking “even if you are not with me during my togetherness with emperumAn, at least could you not be with me in separation?”. Though the gain and loss are common for both her and her friends, these sufferings are only applicable for parAnguSa nAyaki.
  • pon thigazh punnai magizh enRu – It is attractive for the eyes.
  • thenRal maNam kamazhum – Feast for the senses of touch and smell.
  • thiruvallavAzh nagaruL ninRa pirAn – He does not reject us totally. When I am suffering in separation, instead of remaining in SrIvaikuNatam (paramapadham), he has descended to thiruvallavAzh and has remained close to me – what more favour can he do? As said in SrI rAmAyaNam yudhdha kANdam 5.10 “bahuvEthath” (SrI rAma says – this is great that sIthA and I exist on this earth at the same time, this will help me sustain myself), here too parAnguSa nAyaki feels pacified knowing about emperumAn‘s existence in thiruvallavAzh. EkAm dharaNim ASrithau – resting on the same earth. As said in SrI rAmAyaNam yudhdha kANdam 5.6 “vAhi vAtha” (Oh wind! flow), though they were separated by the ocean stopping him from touching her, he felt pacified saying that he was fortunate to be present on the earth where she was present. His anguish in separation was so much that he begged the wind to fulfil his desire [of bringing the fragrance from sIthAp pirAtti’s side].
  • ninRa pirAn adi nIRu adiyOm koNdu sUduvadhu – enRu kol – When will I get to wear the pollen of the flowers from the divine feet of emperumAn?
  • adi nIRu adiyOm koNdu sUduvadhu – enRu kolO – Like those who washed their hair and are waiting to wear the flowers on their hair.
  • adiyOm – [parAnguSa nAyaki is saying adiyEn in plural, to include her friends too] Though they are staying separate from her now, while enjoying emperumAn, they too will share that enjoyment. Even when he arrives, he will first glorify them before her.
  • adiyOm koNdu sUduvadhu – As said by SrI bharathAzhwAn in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvannacharaNau …” (I will not be at peace until I hold the divine feet of SrI rAma on my head), SrI rAma asked SrI bharathAzhwAn “piLLAy (dear brother), when will your internal anguish be cured?”; SrI bharathAzhwAn replied “when perumAL (you, SrI rAma) are coronated with the apt crown [of the kingdom] for him and when I am coronated with the apt crown (divine feet of SrI rAma) and when both are acting according to our nature, I will be relieved from the anguish”. AzhwAr is of the nature as said in thiruvAimozhi 4.3.6kOlamAm en sennikku un kamalam anna kurai kazhal” (Your lotus-like divine feet is the decoration for my head).

In the next article we will enjoy the next pAsuram.

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), lived in SrIperumbUthUr, presently living in SrIrangam. 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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