thiruvAimozhi – 6.8.8 – pAsaRaveydhi

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

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 eighth pAsuram, parAnguSa nAyaki mercifully says to a heron which is in front of her “Tell him that there is a girl who cannot sustain herself without you, like nithyasUris (eternal residents of paramapadham) and is suffering due to not having attained you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki prays to a heron “Tell him that there is a girl who does not look for anything other than you, the supreme lord who is served by nithyasUris and hence you should bestow your mercy upon her for a day”.

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.


pAsaRaveydhi innE vinaiyEn enai Uzhi naivEn?
AsaRu thUvi veLLaik kurugE! aruL seydhoru nAL
mAsaRu neelach chudar mudi vAnavar kOnaik kaNdu
EsaRum nummai allAl maRu nOkkilaL pErththu maRRE


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

Asu – any shortcoming in flying
aRu – not having
thUvi – having wings
veLLai – having white colour which reflects the internal purity
kurugE – Oh heron!
vinaiyEn – I who am sinful not seeing the end of this suffering in separation
pAsaRavu eydhi – losing my complexion
innE – in this manner
enai Uzhi – many kalpa (day of brahmA)
naivEn – will remain broken;

(in such case)
mAsu – fault
aRu – not having
neelach chudar – having blue radiance
mudi – having hair
vAnavar – for nithyasUris
kOnai – the supreme lord, who is the leader
kaNdu – on seeing
Esu – blemish
aRum – not having
nummai – you
allAl – other than
pErththu – further
maRRu – other
maRu nOkkilaL – not having the option to see;

(saying that)
oru nAL – one day
aruL sey – give your mercy.

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

Oh heron which is having wings which have no shortcoming in flying and are white in colour reflecting the internal purity! I who am sinful in not seeing the end of this suffering in separation, will remain broken for many kalpa, losing my complexion in this manner; on seeing the supreme lord, who is having faultless hair with blue radiance and who is the leader of nithyasUris, you should give your mercy one day by saying to him “[for parAnguSa nAyaki] there is no option to see, other than you who are free from any blemish”.

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

  • pAsaRavu … – Am I in a state where it can be thought “let us wait for some more time to inform him”?
  • pAsaRavu eydhi – pAsu means freshness; which implies nIrmai (good complexion), losing that means, becoming pale.
  • innE – When asked “how did you acquire this pale complexion?”, she says – I don’t need to explain to you who are already seeing me. Only if an object is of limited nature, this [suffering] will be limited. I cannot explain my suffering in words; I can only show my body. Being unable to explain it through words, she is pointing to her body.
  • vinaiyEn – My viSlEsham (separation) from him is not the same as the samSlEsham (union) with him; that (samSlEsham) is occasional; this (viSlEsham) is perpetual.
  • vinaiyEn – I am sinful not to withdraw from him when there is no opportunity to be with him.
  • enai Uzhi naivEn – How many kalpa can I spend in this broken state? Those who separated previously only had to wait for fourteen years [bharathAzhwAn], ten months [sIthAp pirAtti] etc.
  • AsaRu thUvi veLLaik kurugE – Having unblemished wings, and pure mind/heart which will not let you bear others’ sufferings.
  • veLLaik kurugE – Just like he is dark inside and outside [i.e., having cruel heart] to separate from me, you are white inside and outside to unite me with him.
  • aruL seydhu oru nAL – Shower your mercy once. There is no greater mercy that showing your presence here; you did this purely out of your mercy.
  • mAsaRu … –  Seeing him who is having blemishless, shining hair cared for / enjoyed by nithyasUris [she is saying this with grief]. This is similar to a cloud which is pouring rain on the ocean while there is a [dry] lake [which would feed many].
  • EsaRum – She is suffering; also implies that she has gone beyond the state of worrying for people’s accusations.  Also implies – show your form. That is, you assume my pale complexion on your form and show it to him.
  • nummai allAl maRu nOkkilaL – There is no other cooler eyes than yours. Even to share my story, there is none other than you [for her]; even the state explained in “sakIbissukamAsva” (be happy with your friends) has been crossed.
  • nummai allAl – She cannot bear even if someone is sent in advance saying emperumAn is coming as in the case of SrI bharathAzhwAn [hanuman came ahead to announce the arrival of SrI rAma].
  • nummai allAl – She cannot sustain herself by meditating about the qualities of your true nature [She can only sustain herself when she sees your divine form].
  • maRu nOkkilaL – She has even crossed the state of being cared by the relatives [she has given up all of them] and only you can do it.

There is no verb [action word/phrase] in this pAsuram [for the heron]. It should be assumed from previous pAsuram or next pAsuram. thamizh scholars explain this as “vinai echcham”. That is, “maRu nOkkilaL pERththu maRRE” should be suffixed with “enRu sollungOL” (you tell him).

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), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. 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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