thiruvAimozhi – 6.4.5 – vENdith thEvar irakka

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Full series >> Sixth Centum >> Fourth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “After mercifully incarnating as krishNa, he grew up without the knowledge of kamsa and killed him; for me who got to enjoy this today, is there any poverty? Also explained as “is there any match for me?”.

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.


vENdith thEvar irakka vandhu piRandhadhum vIngiruLvAy
pUNdu anRu annai pulambap pOy angOr Ayk kulam pukkadhum
kANdal inRi vaLarndhu kanjanaith thunja vanjam seydhadhum
INdu nAn alaRRap peRREn enakkenna igal uLadhE?


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

dhEvar – dhEvas (celestial beings)
irakka – prayed
vENdi – out of own desire
vandhu – descended (from kshIrArNavam (milk ocean))
piRandhadhum – the way he incarnated;
anRu – on that same day
annai – mother dhEvaki who gave birth to him
pUNdu – (out of fear towards kamsa) lifted him up and embraced him
pulamba – cried out
vIngu – abundance
iruLvAy – in darkness
pOy – went
angu – in a place which was under the reign of kamsa
Or – distinguished (to hide him and raise him, without fear towards kamsa)
Ayk kulam – in cowherd clan
pukkadhum – the way he entered;
kANdal – the sight of such kamsa
inRi – not to have
vaLarndhu – grow up
kanjan – kamsa
thunja – to finish
vanjam – mischief
seydhadhum – did
INdu – from here
nAn – I
alaRRa – to speak out
peRREn – got;
enakku – for me
enna – what
igal – hurdle
uLadhu – is there?

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

dhEvas prayed and emperumAn descended out of his own desire and incarnated; on that same day, when mother dhEvaki who gave birth to him, cried out, lifted him up and embraced him,  he went into abundant darkness and entered into the distinguished cowherd clan, in a place which was under the reign of kamsa; he grew up hiding from the sight of kamsa to finish him through mischief; I got to speak out about all these from here; what hurdle is there from me? If there is any hurdle, it will meet the same end as that of kamsa.

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

  • vENdith thEvar irakka vandhu piRandhadhum – It should be read as “dhEvar irakka vENdi vandhu piRandhadhum” (As the dhEvas prayed, he incarnated willingly). dhEvas with great anguish went and prayed to emperumAn “Without understanding our own strengths and weaknesses, we gave boons to a person to uplift him; but now our residences have been attacked”. And he became desirous to be fathered by some one and took birth as said in SrI rAmAyaNam bAla kANdam 15.30.1 and 15.30.2 “pitharam rOchayAmAsa” (he desired to have dhaSaratha as his father). It is as said in SrI bhagavath gIthA 4.6Athma mAyayA” (by my will); this means “AthmEchchayA” (by my own desire); nigaNdu (dictionary) “mAyA vayunam gyAnam” (mAyA, vayunam, gyAnam are synonyms and they all mean emperumAn’s amazing ability). AzhwAr is anguished by the act of emperumAn taking birth, without considering the [inferior] state of those who pray for his incarnation and without considering his own [superior] state. He would fulfil the desire of his devotee by assuming the form of a mendicant, would not hesitate to do anything for such devotees when he takes birth.
  • piRandhum vIngiruLvAy – As said in SrIvishNu purANam 5.3.7 “madhya rAthrE akilAdhArE jAyamAnE janArdhanE” (the supporter of all worlds, appeared at midnight), piLLai uRangA villi dhAsar used to say “krishNa was caught without knowing the dangers, fear for kamsa was well present, and it was due to the darkness, we all survived [krishNa survived, so, we his dependents also survived]! So, let us surrender to this darkness”. The same fear which was like death for AzhwAr [due to separation from emperumAn], is now relishable [as it was the darkness which saved krishNa]. This can also be read as “vIngiruLvAy pUNdu anRannai pulambap pOy“; as said in periyAzhwAr thirumozhi 5.3.1 “makkaL aRuvaraik kallidai mOdha izhandhavaL” (One who lost her six children by kamsa’s hitting them on rock), she lost her children one after other, as soon as giving birth to them, thinking “I may lose this child as well” and started crying, holding on to his feet. While out of motherly love she cried like that, since he was not nursed by her until then, he left her [and went to gOkulam]. vIngiruL – growing darkness.
  • angu Or Aykkulam pukkadhum – In that situation, there he found a place to grow up, which gives refuge to the fearful!
  • Aykkulam – Those who don’t fear thinking “kamsa is harmful”. They will say “if he lives along peacefully with the citizens, we will let him live, otherwise we will kill him with the plough”.
  • kANdal inRi vaLarndhu – How amazing that he grew up hiding from kamsa and his harmful associates!
  • kanjanaith thunja vanjam seydhadhum – As soon as SrI nAradha bhagavAn informed, krishNa went immediately without any delay and finished kamsa and his mischievous thoughts. Unlike SrI rAmAvathAram where SrI rAma fought righteous war only, krishNa killed kamsa through mischievous ways.
  • INdu nAn alaRRap peRREn – Unlike mother dhEvaki who suffered being present at the same time as that of kamsa, now I am able to enjoy without any fear.
  • enakku enna igal uLadhE – After kamsa is destroyed, do I have any other enemies? igal – enemy. Also said as AzhwAr saying “for me who enjoyed today how he killed kamsa, there is no grief”.

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.