iraNdAm thiruvandhAdhi – 60 – Oruruvan allai

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Does not AzhwAr, who said this (please refer to the previous pAsuram), know that it is emperumAn’s quality to do at the bidding of his devotees more than aiSvaryam! AzhwAr says that emperumAn will always protect his worlds and that he is very simple in his (AzhwAr’s) matter.

Let us look at the pAsuram and its meanings:

Oruruvan allai oLi uruvam nin uruvam
Iruruvan enbar irunilaththOr Oruruvam
AdhiyAm vaNNam aRindhAr avar kaNdIr
nIdhiyAl maN kAppAr ninRu

Word by Word Meaning

Or uruvan allai – (Oh emperumAn!) you are not the one with unique divine form
oLi uruvam – the radiant form (with which you are subservient to your followers)
nin uruvam – is your form

(the form with which you are subservient to your followers)
irunilaththOr – those who are on this earth
Ir uruvan enbar – say that you have a huge form (of being the supreme lord)
Or uruvam – the incomparable form (of being subservient to followers)
Adhi Am vaNNam – being the cause for the salvation of all
aRindhAr avar kaNdIr – only those who know (this)
nIdhiyAl – in the fair way
ninRu – standing firmly
maN kAppAr – have the ability to protect this world


Or uruvan allai – you are the one with the form which is independent. While kata upanishath 13 says “nithyO nithyAnAm ” (supreme being has the quality of being permanent and being  of the same manner) and chAndhOgya upanishath 6-2-1 says “EkamEva adhvithIyam” (there is only one; there is no second), your form is not the one which is different from everyone/everything else and which controls everyone/everything else.

oLi uruvan nin uruvam – it is existing only for the sake of your followers, which is your quality. Just as it is mentioned in jithanthE SlOkam 1-5 “na thE rUpam nachAkArO nAyudhAni na chAspadham, thathApi purushAkArO bhakthAnAm thvam prakASasE” (there is no quality, form, weapon or dwelling place exclusively for you; however, you are having all these qualities only for the sake of your followers) this is your true quality [of existing for your followers]. Your quality is not of the type mentioned in thiruvAimozhi 1-1-1uyarvaRa uyarnalam udaiyavan” (one who has auspicious qualities superior to those of everyone else). Rather, it is as mentioned in thiruvAimozhi 1-3-2eLivarum iyalvinan” (having simplicity as his nature).

You, who are like this ….

Ir iruvan enbar irunilaththOr – those who think you have qualities beyond one’s capabilities to measure, are the ignorant ones. They would think that emperumAn, the great supreme being, has only supreme qualities. An alternative meaning for Or uruvan allai is that he does not have the same type of form always. In other words, as mentioned in SrI bhagavath gIthA 4-5bahUni mE vyathIthAni janmAni” (many births have passed for me) and in thiruvAimozhi 2-9-5piRappil palpiRavip perumAL” (emperumAn who has had many births of his own volition, unlike we chEthanas who were born due to our deeds), he has had many incarnations and divine names. oLi uruvam nin uruvam – even when you were born like that [with many incarnations], your divine form was more and more of Sudhdha sathvam type (pure good state) and with unlimited radiance. Just as it is mentioned in yajur ashtakam 3-6 3-9 “sa u SrEyAn bhavathi jAyamAna:” (he becomes great just by being born), he has the quality as mentioned in these pramANams. Ir uruvan enbar iru nilaththOr – We can construe this as saying that the people of the world say that emperumAn has one divine form as his basic form and another which he takes on whenever he incarnates.

Or uruvam – the divine form which is radiant, since he incarnates for the sake of his followers.

AdhiyAm vaNNam aRindhAr avar kaNdIr – those who know that it [as mentioned in the previous verse] is the one which is the cause for all the worlds. In other worlds

AdhiyAm vaNNam aRindhAr – the vaishNavas who know that others’ existence is only because of him (emperumAn) who is like this.

Adhi – one who is responsible for the salvation of his followers

nIdhiyAl maN kAppAr ninRu – they are the ones who stand firmly and protect the world, as mentioned in perumAL thirumozhi 3-3 “thIdhil nanneRi kAtti engum thirindhu” (going to all the places, showing the correct path without any defect) and in iraNdAm thiruvandhAdhi 14thIrththakararAmin thirindhu” (going to various places and purifying them). If emperumAn is termed as svathanthran (independent) the world will go astray and only if he is termed as parathanthran (dependent on his followers) will it remain in the correct way. Hence, AzhwAr is correcting those people who say that he is difficult to attain. Earlier he gave up because of agyAnam (ignorance); now he is trying to give up due to gyAnam (knowledge)

We shall take up the 61st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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