Daily Archives: January 12, 2018

thiruvAimozhi – 6.4.3 – nigaril mallarai

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

Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “I got to spend all my time enjoying krishNa’s activities; I need not worry thinking that there is something which I have not acquired”.

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.


nigaril mallaraich cheRRadhum nirai mEyththadhum nIL nedungaich
chigaramA kaLiRattadhum ivai pOlvanavum piRavum
pugar koL sOdhip pirAn than seygai ninaindhu pulambi enRum
nugara vaigal vaigap peRREn enakku en ini nOvadhuvE?


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

(For their strength)
nigar – match
il – not having
mallarai – wrestlers
seRRadhum – killed

(to make his enemies think about him as a simpleton)
nirai – behind the cows
mEyththadhum – herding them with a stick

(as a cowherd boy)
nIL – tall
nedu – long
kai – having trunk
sigaram – strong like a mountain peak
mA – great
kaLiRu – elephant
attadhum – killed
ivai pOlvanavum – enjoyable acts like these
piRavum – many other acts
pugar koL sOdhi – very radiantly glowing
pirAn than – krishNa’s
seygai – activities
ninaindhu – meditating upon
pulambi – reciting in a disorderly manner
enRum –  everyday
nugara – to consume
vaigal – time
vaiga – very long
peRREn – got;
ini – now
enakku – for me
en – why
nOvadhu – would there be any suffering?

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

krishNa killed the matchless wrestlers; he herded the cows going behind them with a stick; he killed the great elephant which was tall, strong like a mountain peak and having long trunk; I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time; now, for me [who has such enjoyment], why would there be any suffering? Am I going to suffer due to lack of time for such experience? Or am I going to suffer due to the experience lacking enjoyment?

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

  • nigrail mallaraich cheRRadhum – The way he killed the wrestlers who had no match for their strength. There were two boys who are tender-natured due to their herding the cows; they destroyed the wrestlers who were strong like a mountain due to their consuming forbidden foods and their knowledge in warfare/weaponry; just as the movement of worms may lead to art/letters on the sand, this happened naturally [by divine will]; otherwise, it is not possible for these two children to overcome the great wrestlers. On that day, everyone feared for krishNa‘s safety as said in SrI rAmAyaNam yudhdha kANdam 103.6 “na samam yudhdham ithyAhu” (they said that it was a battle between unequal persons). periyAzhwAr thirumozhi 4.9.2 is quoted here. EviRRuch cheyvAn EnRedhirndhu vandha mallarai – Only if they were independently coming at krishNa, they could step back and withdraw. Since they were subordinate to kamsa and were coming on his orders, if they lost the battle here with krishNa, they would be killed by kamsa; hence, they thought “instead of dying like a coward, we could have a valiant death fighting krishNa” and came at him; sAvath thagarththa sAndhaNi thOL chathuran – He fought with them without disturbing the sandalwood paste on his body that was anointed by kUni (the hunchback woman) . Even while wrestling them with his whole body, he ensured that the marks of sandalwood paste did not get disturbed. On top of the anointed sandalwood paste, many girls placed their glance and those cannot be wiped off even by him. Marking their glance on his sandalwood paste anointed body means – applying the marks of their fish, spear etc like eyes on his shoulders. Even if they got disturbed while fighting the wrestlers, they would think that he lost them elsewhere (while enjoying with other girls). If he lost those marks, he would then not be included in the assembly of those girls. EnRu edhirdhu – coming at him with the angry intent to kill him.
  • nirai mEyththadhum – His activities matching his first birth [as kshathriya, the son of vasudhEva] and the second birth [as vaiSya, the son of nandhagOpa]; matching his kingly birth, he fought the wrestlers; and matching his cowherd birth, he tended the cows. His effort to tend the cows was greater than defeating the wrestlers.
  • nIL nedum kai sigaramA kaLiRu attadhum – Even if he could escape the wrestlers, he could not  have escaped this huge elephant.
  • nIL nedum kai – Having a lengthy trunk to pull from distance, the individual who tries to escape. While “nedum kai” itself is sufficient to say the lengthy nature of the trunk, “nIL” is added to emphasise the great length of the trunk.
  • sigara mA kALiRu attadhu – Does it even need the trunk [to capture and trash the individual]? Is it not sufficient to just see the elephant [and die out of fear]? It is said in thiruvAimozhi 8.4.1 “Anai mA malai” (the great mountain like elephant) – it is as huge as a mountain peak.
  • attadhum – the manner in which he killed it.
  • ivai pOlvanavum piRavum – His acts such as this, killing kESi (the demoniac horse) etc.
  • pugar koL sOdhi – The radiance he acquired after killing kuvalayApIdam, the mad elephant.
  • pirAn – Benefactor. This is as said in SrIvishNu purANam 5.20.54 “sakya: paSyatha” (The girls who were seeing krishNa kill the elephant said – Friends! See!). [As said in the same SlOkam] “… svEthAmbu kaNikAchitham” (Friends! See krishNa’s divine face which is covered with sweat) – should he sweat like this while fighting with the elephant? [The girls were relating to how emperumAn would sweat when he embraced them and thinking] Both embracing our bosoms and angrily taking on the elephant appear to be the same for him.
  • than seygai ninaindhu pulambi – Thinking about the benefactor’s activities and blabbering it due to overwhelming emotions.
  • enRum nugara vaigal vaigap peRREn – Enjoying his activities everyday, I got to spent my time. vaigal – time; vaiga – spending. Alternative explanation – To experience this, the time extended. In this explanation, vaigal means time and vaiga means extending.
  • enakku en ini nOvadhuvE – Do I have the dissatisfaction of not finding a place where the time for enjoyment is contracting or expanding?
  • enakku en ini nOvadhuvE – Whatever suffering emperumAn undergoes, AzhwAr considers that to be his own; that got eliminated. emperumAn’s suffering is the suffering for AzhwAr whose suffering is eliminated by emperumAn himself. When emperumAn’s suffering is eliminated, AzhwAr’s suffering is eliminated too. Alternative explanation – the suffering which is for the soul [emperumAn] will also affect the body [AzhwAr].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 68 – vali mikka

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

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AzhwAr says that emperumAn is such that if someone comes to pray to him asking for other benefits instead of himself, he cannot keep quiet; even if he has to strain himself, he will carry out tasks for his followers. Instead of getting rid of the scent of samsAram from them with the help of such an entity, the celestial people (dhEvas) obtained nectar, which is like salt water, from him. Thus he speaks about the activities of emperumAn by which he grants what each person wants from that persons’ position and how he avoids giving what is not required. AzhwAr says that people lose him on their own [by not asking for him] and that there is no shortcoming in emperumAn.

Let us go through the pAsuram and its meanings:

vali mikka vAL eyiRRu vALavuNar mALa
vali mikka vAL varai maththAga valimikka
vANAgam suRRi maRugak kadal kadaindhAn
kONAgam kombu osiththa kO

Word by Word Meaning

vali mikka – being mightily strong
vAL eyiRu – having canine teeth resembling swords
vAL – having an army of swords
avuNar – demons
mALa – to be destroyed
vali mikka vAL varai maththAga – having manthara mountain, which is very strong and radiant, as the churning staff
vali mikka vAL nAgam – the serpent vAsuki, which is very strong and radiant
suRRi – using it as a rope around the churning staff
kadal maRuga kadaindhAn – one who churned the ocean such that it became a slimey mass

Who is that?
kOL nAgam – the exulting elephant called as kuvalayApIdam, which is very strong
kombu – its tusks
osiththa – one who broke it (playfully)
kO – the Lord


vali mikka vAL avuNar mALa – making the demons, who are strong, who have radiant canine teeth and who have weapons, to get destroyed. In other worlds, emperumAn made the strength of demons to get destroyed and that of dhEvas (celestial entities) to grow.

vali mikka vAL varai maththAga – when the omnipotent emperumAn himself churned the ocean, he used the manthara mountain which is very strong and which would not decay under the impact, and which is radiant. He made it very strong to use it as churning staff.

vali mikka vAL nAgam suRRi – when he used manthara mountain as a churning staff, he used the serpent vAsuki  as the rope for coiling around the staff since vAsuki would not rupture during the churning process, being very strong and was as radiant as the mountain. In order to ensure that vAsuki would not tear off during the churning process, emperumAn gave it additional strength.

maRugak kadal kadaindhAn – he churned the ocean such that the bottom layers of the ocean came on top. The ocean was agitated like curd is agitated in a vessel and suffered the same pain that the curd in the small vessel suffered.

Who churned the ocean like that?

kOL nAgam kombu osiththa kO – one who is like an anchor for all of us. emperumAn is the leader who broke the tusks of the elephant kuvalayApIdam [the royal elephant of King kamsan] which came to harm him. He got rid of his enemy and made us as his servitors through the exhibition of such valour. After destroying his enemy and protecting himself, emperumAn offered himself as the leader of the world. Through this act, he made us all as his servitors. Did not such an emperumAn churn the ocean during that time, in the bargain suffering pain in his divine form!

We shall move on to the 69th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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