thiruvAimozhi – 6.4.3 – nigaril mallarai

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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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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.