thiruvAimozhi – 6.5.3 – urai koL

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

Full series >> Sixth Centum >> Fifth 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, parAnguSa nAyaki‘s friend says “While you bring her to thiruththolaivillimangalam, you brought her through the divine garden and spoiled her further [in her engagement with the dhivya dhESam]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “You have shown her the dhivya dhESam which is having garden and fertile field which is inhabited by sarvESvaran who is having activities for the protection [of his devotees]”.

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.


karai koL paim pozhil thaN paNaith tholaivillimangalam koNdu pukku
urai koL in mozhiyALai nIr umakkAsai inRi agaRRinIr
thirai koL pauvaththuch chErndhadhum thisai gyAlam thAvi aLandhadhum
niraigaL mEyththadhumE pidhaRRi nedungaN nIr malga nIRkumE


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

karai – the divine porunal [another name of thAmirabharaNi river] bank
koL – to consume [overshadow]
pai – expansive
pozhil – garden
thaN – cool
paNai – fertile field, water body
tholaivillimangalam – in thiruththolaivillimangalam
koNdu – bringing
pukku – entering
urai koL – praised by the world
in – sweet
mozhiyALai – one who is having speech
nIr – you (who know the greatness of her speech)
umakku – for you
Asai – desire in that
inRi – without
agaRRinIr – you made her go far away;

(to hear the cries of the needy)
thirai – the waves which kept rising due to coming in contact with him
koL – having
pauvaththu – in the ocean
sErndhadhum – how he rested there (for the protection of his devotees)
thisai – having directions
gyAlam – earth

thAvi – extending his leg
aLandhadhum – how he measured and made it exist for himself
niraigaL – herds of cow
mEyththadhumE – the simplicity of tending them
pidhaRRi – blabbering it (being emotionally overwhelmed)

nedu – expansive
kaN – eyes
nIr – tears
malga – to overflow
niRkum – remained stunned.

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

thiruththolaivillimangalam is having cool fertile field, water body and expansive garden which consumes the divine porunal [another name of thAmirabharaNi river] bank; you entered there bringing her who is having sweet speech which is praised by the world, and you made her go afar, without any desire in such speech; and she remained stunned with tears overflowing in her expansive eyes, blabbering about how he rested in the ocean which is having the waves which kept rising due to coming in contact with him, how he measured the earth having different directions by extending his legs and made it exist for himself, and his simplicity of tending the herds of cows.

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

  • karai koL paim pozhil – The garden has consumed the divine banks of thAmirabharaNi river. Just as the garden has consumed the river bank, she is consumed by emperumAn‘s qualities. Only when you can shake that divine garden with your advice, you can shake her state of mind! Entering into thiruththolaivillimangalam  which has vast garden and cool water bodies, bringing her along.
  • urai koL in mozhiyALai – Instead of enjoying her sweet speech, you yourself pushed her away. Five meanings explained for this.
    • Sweetness of the speech which will overshadow SrI rAmAyaNam which is glorified as in bAla kANdam 4.8 “pAtyE gEyE cha madhuram” (sweet for reading and singing with tune).
    • Instead of having to understand the meanings, just the speech itself is sufficient [to enjoy].
    • The speech which is praised by the world as “amazing words! amazing speech!”.
    • The speech which has no alternative to win over it.
    • The speech which fits the poetry rules quite well.
  • umakku Asai inRi agaRRinIr – Bringing her to thiruththolaivillimangalam is the same as giving up attachment towards her [since she will not come back from there]. So, you brought her there with the intent of not having her anymore.
  • thirai koL … – The manner in which he mercifully rested in thiruppARkadal (milk ocean) which has rising waves due to coming in contact with him, to hear the cries of brahmA et al; and the manner in which he measured the world to redeem the property of indhra after hearing their cries.
  • thisai gyAlam thAvi aLandhadhuvum – How he accepted alms and measured the earth with different directions,
  • thisai gyAlam thAvi aLandhadhuvum – He measured the earth with the desire to protect indhar et al. thisai – dhik – desire. The earth is desiring “let me be touched with his divine feet”. The desire of earth stretches up to its directions. Not just that, in addition to other incidents, parAnguSa nAyaki called him out by highlighting in an disorderly manner his tending of cows which are prime example for ignorance [We can recollect “gyAnEna hIna: paSubhis samAna:” (an ignorant human is as good as an animal), here paSu means animal, yet bodes well with the explanation].
  • nedum kaN nIr malga – The expansive eyes became filled with tears everywhere.
  • niRkumE – Being unable to even utter anything, she remained stunned as if this teary eyed form is her natural form.

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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