thiruvAimozhi – 6.8.5 – nungatku

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Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, parAnguSa nAyaki tells her parrots “Wherever you go and see him, whether it is paramapadham or dhivya dhESams, ask him if this is how his compassion is”.

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.


nungatku yAn uraikkEn vammin yAn vaLarththa kiLigAL!
vengatpuLLUrndhu vandhu vinaiyEnai nenjangavarndha
sengaN karumugilaich cheyya vAych chezhungaRpagaththai
enguch chenRAgilungaNdu idhuvO thakkavARu enminE


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

(unlike the prideful associates of emperumAn who separated)
yAn – I
vaLarththa – grew up by my raising
kiLigAL – Oh parrots!
vammin – come (not ignoring me due to your familiarity towards me)
yAn – I (who am going to benefit by you who are raised by me)
nungatku – to you (who will live if I live)
uraikkEn – telling (you what you already know and do);
vem – staring at the enemies
kaN – having eye
puL – periya thiruvadi (garudAzhwAn)
Urndhu – riding him (to reveal his urge)
vandhu – arriving (near me)
vinaiyEnai – me who is having the sin to be separated from him now

(even without my knowledge)
nenjam kavarndha – having captured my heart

(the cause for such capturing)
sem – reddish
kaN – eye
karumugilai – having a blackish-form (contrast to that red colour, being seated in an apt way on the shoulders of periya thiruvadi as said in “pon malaiyin mImisaik kArmugil pOlE” (like a dark cloud on a golden mountain))
seyya – reddish (due to being pleased with the accomplishment of the desire)
vAy – having beautiful lips
sezhum kaRpagaththai – the great benefactor, who is like a distinguished kalpaka (desire fulfilling) tree (for letting me enjoy this beauty as a benefit for him)
engAgilum – any location/state such as para (paramapadham), vyUha (milky ocean), vibhava (incarnations) etc
senRu – go
kaNdu – see
idhuvO – this act of capturing her heart and making her feel lonely
thakkavARu – apt
enmin – ask that!

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

Oh parrots who were raised by me! I am telling you; emperumAn is riding periya thiruvadi whose eye is staring at the enemies, has arrived near me who is having the sin to be separated from him now and has captured my heart; if you go and see emperumAn, the great benefactor, who is like a distinguished kalpaka tree, who is having reddish eye, a blackish-form and very reddish lips, in any location/state such as para, vyUha, vibhava etc., you ask “is this act of capturing her heart and making her feel lonely, apt?”.

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

  • nugatku yAn uraikkEn – They too are sorrowful and being ahead of her; is this something I have to tell you [You are already working to go to emperumAn on my behalf]? My sorrow makes me tell you this.
  • nugatku yAn uraikkEn – This is not to be told to you; I should not be the one saying this. While the parrots already are ready to eliminate my sorrow, I am talking as if I am someone else who doesn’t understand that.
  • vammin – For you who are thinking “How will we make her sustain herself?”, I will give you the means, come on.
  • yAn vaLarththa kiLigAL – For you who are born to me [like my children], is there time to be prideful like his associates? Were you born to be prideful like this!
  • nungatku – For you who remain as in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy).
  • yAn – I who have placed all my burden upon you.
  • uraikkEn – I am not telling something you don’t know; I am telling because of my sorrowful state.
  • yAn vaLarththa – You who were raised by me by feeding sweet rice with milk and ghee.
  • kiLigAL – As said in thirunedunthANdagam 14 “vaLarththadhanAl payan peRREn” (I have attained the purpose of raising you), I could listen to his divine names from your mouth; and because it leads to more sorrow as said in “kaNNan nAmamE kuzhaRik konRIr” (you are killing me by reciting the names of krishNa). I am looking to send you as messenger to him.
  • vem kaN puL … – Coming on the bird which has angry eyes. Explaining the eyes to be angry due to his eliminating the hurdles while coming; alternatively the eyes are said to be angry due to the cruel way of separating emperumAn from her and carrying him away as said in SrIvishNu purANam 5.18.30 “akrUra: krUra hrudhaya:” (cruel-hearted akrUra).
  • vem kaN puL Urndhu vandhu – Like a prince who would come riding his ceremonial elephant to capture the girl he likes. AzhwAr first sent a messenger to emperumAn saying in thiruvAimozhi 1.4.6aruL Azhip puL kadavi avar vIdhi oru nAL” (taking a stroll on the street where she lives, on garudAzhwAr who is an ocean of mercy, at least one day), and he obliged.
  • vinaiyEnai – I have committed sin not to have dual heart like his; I am not having one heart to be finished while in union and another to sustain while in separation.
  • nenjam kavarndha – emperumAn who enlightens the mind of people has now destroyed my heart! Being a sAragrAhi (one who is capable of extracting the essence) he took the essence and left behind the residue; like those who carry the garland and leave behind the container. AzhwAr’s heart is full of fragrance [comparing it to a flower]; he himself said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste you apply).
  • sem kaN karu mugilai – His posture of looking with comforting eyes and presenting his divine form fully. Alternatively – explaining the completeness emperumAn acquired after uniting with parAnguSa nAyaki. Another explanation – informing that he was leaving, he stood looking with comforting eyes ready, to shed tears [like a cloud].
  • seyya vAy – The smiling mouth which spoke many hundreds of words.
  • sezhum kaRpagaththai – Distinguished kalpaka tree; here the distinguishing factor of emperumAn from a desire fulfilling kalpaka tree is, emperumAn himself would give, out of his own desire. kalpaka tree would neither bestow itself nor desire to help voluntarily; but he is capable of giving himself. He who gave himself in such a manner that, even when I am separated from him, he gave me the ability to bestow the two realms (spiritual and material) to whoever I desire to.
  • enguch chenRAgilum kaNdu – Already said “vAnavar kOnai” (lord of nithyasUris). Hearing that a messenger is coming, he would leave the grand assembly and enter the private quarters [in paramapadham]. Alternatively – you enter [and search] all the places where air will enter; that is para, vyUha, archAvathArams; all places where he is hiding as said in bruhadhAraNyaka upanishath “yamAthmA na vEdha” (The AthmA who is unaware of paramAthmA). As said in SrI rAmAyaNam sundhara kANdam 1.40 “anEnaiva hivEgEna gamishyAmi surAlayam” (If I don’t find sIthAp pirAtti in lankA, I will reach svarga (heaven) with the same speed). You cannot return saying “he is not seen in paramapadham”.
  • idhuvO thakkavARu enminE – Wherever he is, you words should be the same. Does it fit your mercy to steal the heart of others and keep yours as well? If we say that he does not have AnruSamsyam (mercy), that means he himself does not exist. As [his] compassion which is part of such mercy is not seen by us in us, tell him that he does not have that. For the one who is boasting of his compassion, there is nothing more damaging than this; so tell him this only.

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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