thiruvAimozhi – 6.7.4 – kollai enbarkolO

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

Full series >> Sixth Centum >> Seventh 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 fourth pAsuram, parAnguSa nAyaki‘s mother says “Seeing my daughter’s activities, will the quarrel-mouthed residents of our town and the near-by town and the other women condemn her by saying that she is lacking good qualities or praise her by saying that she is having auspicious qualities?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “She has decided to go to thirukkOLUr which is the abode of emperumAn who has unsurpassed opulence; what would the residents of the town speak of her?”.

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.


kollai enbar kolO? guNam mikkanaL enbar kolO?
chillai vAyp peNdugaL ayaRchEri uLLArum ellE!
selvam malgi avan kidandha thirukkOLUrkkE
mellidai nudanga iLamAn sella mEvinaLE


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

selvam malgi – being the one who is having great wealth
avan – emperumAn
kidandha – mercifully resting
thiukkOLUrkkE – to thirukkOLUr
mel – slender
idai – waist
nudanga – to sway
iLa – young
mAn – my daughter who appears like a deer

(ignoring her lack of strength and age)
sella – to go
mEvinaL – has her heart fixated;
sillai – being naturally quarrel-mouthed
vAy – having mouth
peNdugaL – women who are in close proximity
ayaRchEri – in the near-by town
uLLArum – the residents
kollai – crossed the limits
enbarkolO – would they condemn?
guNam mikkanaL – having great qualities (which induce us to greatly like her)
enbarkolO – would they praise?
ellE – alas!

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

My young deer like daughter has her heart fixated, with her slender waist swaying, to go to thirukkOLUr where emperumAn who is having great wealth is mercifully resting; Would the naturally quarrel-mouthed women who are in close proximity and the residents of the near-by town condemn my daughter saying she crossed the limits or praise her saying she is having great qualities? Alas! [Crying out in sorrow]

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

  • kollai enbarkolO – Would they say that she crossed the limits stepping out of the home, she performed a forbidden act, she acted crossing the limits? kollai means acts which cross the limits.
  • guNam mikkanaL enbarkolO – Would they praise her saying she acted like someone who is of great qualities?
  • kollai enbarkolO guNam mikkanaL enbarkolO – Would they say she ignored the rules; or would they understand the truth and say that? Would they say that her act is inapt based on certain rules and regulations; or would they say that it is apt based on her taste and the greatness of emperumAn? Would they stumble upon thinking about the rules of sAdhana (bhagavAn as the only upAyam); or would they be clear understanding one’s true nature? Would they see the nature of the upAyam and say this is not correct; or would they see nature of the one who is attaining and what one is attaining and say this is correct? When one thinks about one’s nature of being totally dependent on bhagavAn, one cannot step out; but if one meditates upon the goal which matches the true nature, one cannot stop from going there. Would they censure her citing the rules; or would they praise her seeing the statements which support divine love? thArA [wife of vAli] said to iLaiya perumAL (lakshmaNa) “Why are you who is detached, tormenting us who are attached to love?” as in SrI rAmAyaNam kishkinthA kANdam 33.55 “na kAma thanthrE thava budhdhirasthi“.
  • sillai vAyp peNdugaL – The women who keeps chattering. Those women who consider that which happens due to the greatness of emperumAn also as ordained rules. Only when something is done considering such act as upAyam (means), it is bound by rules; when one is driven by the qualities of emperumAn, rules will not apply.
  • ayal chEri uLLArum – (The chattering women from our town and other women from nearby town) Those who who are totally different from the residents of her town.
  • ellE – Indicates calling out those who were mentioned previously or being amazed by the situation.
  • selvam … – She made his arrival as good as the insentient wealth. She took a few steps and made the one who arrived before to become insignificant when compared to her. She destroyed his nature. He gave up paramapadham, vyUham (kshIrAbdhi – milky ocean) etc and is resting here, only to help her [but he has not done that so far].
  • selvam malgi avan kidandha thirukkOLUrkkE – To thirukkOLUr where he arrived to make it  abundantly opulent. Only when the leader engages in protecting those who are to be protected, his opulence will shine brightly.
  • avan kidandha – Instead of she waiting for his arrival, he is waiting for her arrival – such is his nature.
  • mel idai nudanga – Does she at least know about her own nature well even if she does not know about his nature? Her ignorance is common [both in her own case and his case]! Had she known about her own waist, would she even have started? Her mistake is due to her not knowing about her own middle portion (waist) [also indicates, her lack of knowledge in nama: – that he is the means and we should not try to reach him on our own].
  • mel idai nudanga – To trouble her slender waist. If she sets out to walk with such waist, should he not have arrived right across her?
  • iLa mAn – She is not matured enough to understand the dangers enroute and her own nature!
  • sella mEvinaLE – Set out to go there. The attaining of the result is neither in her hands nor in their [mothers] hands; it is in his hands; in her side, she only has firm faith. Previously the mother said “pOnAL” (she left) and here  she is saying “pOkkilE oruppattAL” (set out to leave); how does this match? The mother says “she has left” as soon as “she sets out to leave”.
  • iLa mAn sella mEvinaL – kollai enbarkolO, guNam mikkanaL enbarkolO? – She has made up her mind; what do we achieve by questioning? Only if she heard our good advice while she was here, she will bother about the blame while going there. When she goes, she would only hear the praises and will ignore the blames.

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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