Daily Archives: June 4, 2018

thiruvAimozhi – 6.9.5 – viN mIdhiruppAy

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

Full series >> Sixth Centum >> Ninth 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, AzhwAr says “While you are present everywhere, and are shining in my heart brightly too, can I sustain myself if you are not visible to my eyes?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Should you, who are letting your devotees enjoy you in the five forms starting with parathvam, hide your form from my eyes while revealing the same in my heart?”.

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.


viN mIdhiruppAy! malai mEl niRpAy! kadaRsErppAy!
maN mIdhuzhalvAy! ivaRRuL engum maRiandhuRaivAy!
eN mIdhiyanRa puRavaNdaththAy! enadhAvi
uL mIdhAdi urukkAttAdhE oLippAyO?


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

(being enjoyed by the eternal followers)
viN mIdhu – in paramapadham (which is the ultimate manifestation of his supremacy)
iruppAy – residing there (superior to everyone)

(to present himself for the inferior ones)
malai mEl – in thirumalA (which is the ultimate manifestation of his simplicity)
niRpAy – standing there (in archA (deity) form)

(to be the refuge for brahmA et al)
kadal – in thiruppARkadal (kshIrAbdhi – milky ocean)
sErppAy – reclining mercifully (assuming the anirudhdha form)

(to attract the ignorant ones through his beauty, appearing in forms such as rAma, krishNa et al)
maN mIdhu – incarnating on earth
uzhalvAy – roaming around (along with the mortals there)
ivaRRuL – in this universe
engum – in all objects
maRaindhu – being invisible to the senses (being the antharAthmA (in-dwelling super-soul))
uRaivAy – residing
eN – count
mIdhu – beyond
iyanRa – to go
puRam – other
aNdaththAy – you who are present in oval shaped universes
enadhu – my
Avi uL – in the heart (which is the abode for prANa (vital air))
mIdhAdi – after being fully present
uru – form
kAttAdhE – not making visible for my eyes
oLippAyO – why are you hiding [from me]?

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

You (emperumAn) are residing in paramapadham; standing in thirumalA; reclining mercifully in thiruppARkadal; incarnating on earth and roaming around; residing in all objects in the universe being invisible to the senses; why are you, who are present in the other countless oval shaped universes, after being fully present in my heart, not making your form visible for my eyes and hiding from me?

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

  • viN mIdhu iruppAy – This is how he presents himself to those who see him constantly. For AzhwAr, emperumAn’s presence in paramapadham appears before his presence here [in samsAram].
  • malai mEl niRpAy – The abode where nithyasUris (eternal residents of paramapadham) and nithyasamsAris (bound souls) worship him together without any distinction. Being the one who initiates taste (towards himself) to make the residents of this world realise his greatness. He is said as in periya thirumozhi 2.1.9 “vEngadaththAdu kUththan” (one who dances in thiruvEngadam hill).
  • kadal sErppAy – Reached thiruppArkadal and reclined there for the benefit of brahmA, rudhra et al who are able to access this abode. By saying viN mIdhu iruppAy, AzhwAr highlighted his majestic sitting posture; and by malai mEl niRpAy, the distinguished standing posture is highlighted by him.
  • kadal sErppAy – the reclining beauty rests in the milky ocean.
  • maN mIdhu uzhalvAy – Oh one who descends and roams around in front of the samsAris (worldly people) who cannot reach such abodes!
  • uzhalvAy – This samsAram has those favourable ones and unfavourable ones who bind him as said in periya thiruvandhAdhi 18 “thAmbAl AppuNdAlum aththazhumbu thAn iLagap pAmbAl AppuNdARRalum” (He toiled by the binding of kALiya snake to make the binding by yaSOdhA look insignificant).
  • ivaRRuL engum maRaindhu uRaivAy – For those who show their anger when seeing him with their eyes, Oh one who resides within them without their being able to see you! Like a mother who would engage someone dear to her son who is interested only in worldly matters and says “I won’t be with you”, to care for him. That is – even when SiSupAla et al show their envy towards him, he resides inside them as their antharyAmi and protects them.
  • eN mIdhu iyanRa puRa aNdaththAy – Oh one who resides in the other countless such oval shaped universes! It is said in SrIvishNu purANam 2.7.97 “kOti kOti Sathanicha” (there are hundreds and hundreds  of crores of such universes).
  • enadhu Avi uL mIdhAdi – Saying “Roaming around in my heart without any shortcoming”; alternatively saying “roaming inside and outside my heart”.
  • uruk kAttAdhE oLippAyO – When not seeing your form, I cannot forget you and sustain myself too. Only for those who sustain themselves with the knowledge about his qualities, sustenance without seeing his form is possible!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 92 – magan oruvarkku

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

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AzhwAr tells his heart to think fully of emperumAn who is capable of destroying enemies of followers. Instead of thinking of him as one who has been imprisoned, think of him as one who is capable of severing our imprisonment.

Let us go through the pAsuram and its meanings:

magan oruvarkkallAdha mAmEni mAyan
maganAm avan magan than kAdhal maganai
siRai seydha vANan thOL seRRAn kazhalE
niRai seydhu en nenjE ninai

Word by Word Meanings

en nenjE – Oh my mind!
oruvarkku magan allAdha – not having to be born as a son to anyone (on the basis of his karma, deeds)
mAmEni – having a great divine form
mAyan – kaNNan (krishNa) with amazing activities
magan Am – he was born as a son (to vasudhEvar and dhEvaki)
avan magan than – his son pradhyumna’s
kAdhal maganai – favourite son anirudhdhAzhwAn (anirudhdha)
siRai seydha – one who imprisoned [anirudhdha]
vANan – bANAsura’s
thOL – thousand shoulders
seRRAn – one who severed
kazhalE – the divine feet alone
niRai seydhu – being complete
ninai – think of


magan oruvarkku allAdha mA mEni mAyan – one who manifests in his own divine form that he is not born as a son to anyone and one who has amazing power.

magan oruvarkku allAdha – one who is totally independent. He is “avyaya: pithA” (indestructible father). He is a father who will never die.

mA mEni – he has a divine form fit to be worshipped.

mAyan – he has amazing qualities such as knowledge, strength etc.

maganAm – How amazing! One, who is a father to everyone, incarnates as a son. Has it not been mentioned in thaiththirIya upanishath yajur 3-12-9 “pithA puthrENa pithrumAn yOni yOnau” (he is a father to all the world. He selects one as his father and incarnates in each birth, as that person’s son)! Since he does not have the necessity for being a son, this is something which he gets that he would otherwise not have got. For anyone, desire is created in something which he does not have. In the same way, for emperumAn, desire is created in being a son. He, who is father to everyone, in order to save what he has created, assumes the role of a son, and begets a son. There too, in whichever birth they become his sons, he also becomes a son in those births. If emperumAn, who does not have a birth, voluntarily takes up a birth, will he not carry out deeds till the limits of the birth! bANAsura (a demon) imprisoned anirudhdha, who is the son of pradhyuna, who in turn is krishNa’s son. Wouldn’t affection be more towards grandson than son! Such bANAsura, who imprisoned the grandson anirudhdha . . . . .

vANan thOL seRRAn – he destroyed the forest of bANAsura’s shoulders [the demon had a thousand shoulders and hence they looked like a forest of shoulders].

seRRAn kazhalE – the divine feet of one who severed the shoulders of bANAsura so that he could never imprison anyone.

niRai seydhu in nenjE ninai – Oh my heart! Try to think of him fully. Even as he removes your enemies, you enjoy.

We will take up the 93rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org