Daily Archives: July 15, 2018

thiruvAimozhi – 7.1.7 – onRu solli

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

Full series >> Seventh Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “If you abandon me, would I have any means to win over the most powerful senses?”

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.


onRu solli oruththinil niRkilAdha Or aivar van kayavarai
enRu yAn velgiRpan un thiruvaruL illaiyEl
anRu dhEvar asurar vAnga alai kadal aravam aLAvi Or
kunRam vaiththa endhAy! kodiyEn parugu innamudhE!


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

anRu – on that day (when he surrendered unto you having faith in your nithyathva (eternity))
dhEvar – dhEvas
asurar – asuras (who united with them for the nectar)
vAnga – to pull
alai – having rising waves
kadal – in the ocean
aravam – snake named vAsuki
aLAvi – coiled around
Or – distinguished
kunRam – manthara mountain
vaiththa – manifesting the magnanimity of how you anchored it firmly
endhAy – being my master
kodiyEn – having the anguish (of desiring to enjoy you only) unlike them who were satisfied with getting the nectar
parugu – to drink
in amudhE – Oh one who is eternally enjoyable!
un – your
thiruvaruL – infinite mercy
illaiyEl – if not present
onRu – find something and give
solli – saying

(until I get it and enjoy the same)
oruththinil – in a steady manner
niRkilAdha – without being focussed
Or – individually independent and not matching together
aivar – five senses
van – very strong
kayavarai – though being together [with me], the unknown evil entities
yAn – I who am weak

(further, as it was not accomplished before)
enRu – when
velgiRpan – will win over?

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

emperumAn anchored the distinguished mountain manthara firmly in the ocean with rising waves and coiled it around with the snake named vAsuki, to be pulled by dhEvas and asuras on that day; oh my master who manifested such magnanimous act and is eternally enjoyable to drink for me who is having the anguish unlike them who were satisfied with getting the nectar! When will I who am weak, win over my very strong, five senses which are individually independent and not matching together and though being together [with me], they [sense] are the unknown evil entities, without a steady mind saying “find something and give, if not present”, .

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

  • onRu solli – Am I fearful even after having surrendered to emperumAn who is said as in SrI rAmAyaNam ayOdhyA kANdam 18.30 “rAmO dhvirnAbhibhshathE” (SrI rAma is not double-tongued , i.e. does not change his stand)? Since it is said so (that he does not change his stand), his statement in SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow) will not go waste.
  • onRu solli oruththinil niRkilAdha – When a word is said, but even the meaning of the word is not followed. A word is said, and even before it is realised, it will not remain there. oruththu – concentration/focus.
  • Or aivar – There are many who are like this.
  • van kayavarai – Those who became cruel while getting friendly/used to them.
  • enRu yAn velgiRpan – Are you (emperumAn) thinking “If he (AzhwAr) does not win over them today, he will win tomorrow. He will come here, after winning over them, on his own”?
  • un thiruvaruL illaiyEl – If his mercy is there, we can win over them. periya thirumozhi 6.2.4 “aruL ennum oL vAL uruvi eRindhEn aimpulangaL” (I pulled out the shining sword of his mercy and threw out the five senses). Only when pANdavas could win dhuryOdhana et al without your help, can I win over my senses. arjuna won over his enemies by taking shelter of krishNa. mahAbhAratham dhrONa parvam “krishNASraya: krishNa balA: krishNa nAthAScha pANdavA:” (for the pANdavas, krishNa is the final goal to be attained, krishNa is their strength and krishNa is their Lord).
  • anRu dhEvar asurar vAngaemperumAn [again] asks “Is there anyone [else] who became victorious after getting my mercy?” AzhwAr says “When dhurvAsa cursed dhEvas, did they not churn the ocean after having your mercy? Implies that when dhEvas and asuras gave up, he churned the ocean. Alternative explanation – vAngudhal – pulling. He facilitated them to churn the ocean.
  • alai kadal … – In the ocean with high waves, having a sentient snake vAsuki as the rope and an unshakable manthara mountain as the mortar, he coiled vAsuki around the manthara and made it easy for everyone to churn; [everyone includes us too] even we would have been able to churn it.
  • endhAy – Since AzhwAr is also seeking some benefit (kainkaryam), he is considering it [such favour of emperumAn to dhEvas] as a favour to himself.
  • kodiyEn parugu in amudhE – I am not satisfied with accepting what came out of the churning effort. While I should be satisfied with whatever you have done, I am having the sin to insist you as in the case of [rudhra saying] “attadhu ozhiyach chuttadhu koNdu vA” (place this flesh aside and bring what is burning in the stove) [rudhra tested the faith of one of his devotees, to make him cook the flesh of his own son and offer as feast].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 29 – ugappuruvam thAnE

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

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When AzhwAr was asked “Do you then know the divine form of emperumAn completely?” he responds saying “Isn’t he one whose divine form cannot be known by anyone!”

Let us go through the pAsuram and its meanings:

ugappuruvam thAnE oLiyuruvam thAnE
magappuruvam thAnE madhikkil migappuruvam
onRukkonRu OsanaiyAnvIzha oru kaNaiyAl
anRikkoNdu eydhAn avan

Word for Word Meanings

madhikkil – if one were to think
ugappu uruvam thAnE – he himself has the divine form which is desired by everyone
oLi uruvam thAnE – he himself has the divine form which is radiant
magappu uruvam thAnE – he himself has the form which is amazing
avan – that SrI rAma
miga – huge
puruvam onRukkonRu OsanaiyAn – kumbhakarNa who is so huge that his eye brows are separated by a huge distance
vIzha – to be destroyed
anRikkoNdu – coming furiously (at kumbhakarNa)
oru kaNaiyAl – with one arrow
eydhAn – shot and killed him


ugappuruvam thAnE – it  is emperumAn alone who has a divine form which is much desired by everyone. parAsara maharishi in his SrI vishNu purANam 6-5-84 says “samastha kalyANa guNAthmakO’sau svaSakthilESOdhruthabhUthasarga: I ichchAgruhIthAmathOrudhEhas samsAdhithA’SEshajagadhdhithithO’Sau  II” (this emperumAn has all auspicious qualities as his nature; with just a fraction of his power, he sustains all the creations; he has several forms which he takes of his own volition and desires; he is benevolent to all the worlds).

ugappuruvam thAnE – apart from others desiring his divine form, his divine form is superior to his auspicious qualities. Hasn’t ALavandhAr (one of our primary preceptors) mentioned in his chathu:SlOki 4SAnthAnandha mahAvibhUthi paramam yadhbrahma rUpam harE: I mUrtham brahma thathO’pi priyatharam rUpam yadhathyadhbutham  II” (the rUpam of hari (divine form of emperumAn) is without variations, joyous, has many wealth, is huge, makes others huge, due to all of which it is denoted by the word brahmam. Is there anything superior to it which is desired by emperumAn, which is seen by the eyes, which is denoted by the word brahmam and which is amazing!)

ugappuruvam thAnE – since it is the goal of his followers, his divine form is a matter of exhilaration for them.  Since his followers desire it, his divine form will be pleasing for emperumAn too.

ugappuruvam thAnE – his rUpam and svarUpam (divine form and basic qualities) will be intertwined to such an extent that they will appear same. The text could also be ugappuruvan thAnE.

The reason for being desired by everyone is mentioned next.

oLiyuruvam thAnE – it is he who is spoken of as having a radiant form at many places in vEdhas (purusha sUktham, nArAyaNa sUktham etc) such as “param jyOthi:” (superior radiance), “nArAyaNa parO jyOthi:” (SrIman nArAyaNa has superior radiance), “AdhithyavarNam” (he has the complexion of sUrya), “vidhyutha: purushAth” (his divine form is like lightning).

oLiyuruvam thAnE – Isn’t emperumAn referred to as “thEjasAm rASimUrjitham” (he is a huge pile of splendour)!

oLiyuruvam thAnE – just as nammAzhwAr has mercifully declared in his thiruvAimozhi 3.1.3paranjOthi nI paramAy ninnigazhndhu pin maRROr paranjOthiyinmaiyin padiyOvi nigazhginRa paranjOthi ” his splendour is such that apart from him no one else has any quality of radiance. His splendour is such that it will make the rays of sUrya and chandhra (sun and moon respectively) appear dark as mentioned in the vEdhic saying “na thathra sUryObhAthi”. In paramapadham, his radiance will be such splendorous that the radiance of nithyasUris will appear similar to that of fireflies in front of sun.

magappuruvam thAnE – he has a huge form himself. The greatness of his form has been spoken of in SrIvishNu purANam 6-7-70 “samastha: SakthyaSchaithA nrupa yathra prathishtithA: I thath viSvarUpavairUpyam rUpamanyath harEr mahath II” (Oh King! That hari’s (emperumAn’s) form, in which all these powers get established, is superior to and different from all the other forms). The greatness here is derived due to the form and qualities such as wondrousness etc. The Sanskrit word mahath (large, great, lustre etc) is written here is magappu.

Is the one who has such great qualities the Lord of SrIvaikuNtam? AzhwAr says in the second half of the pAsuram that it was one who considered himself as a human being as mentioned in the SrI rAmAyaNam yudhdha kANdam SlOkam “AthmAnam mAnusham manyE”….

puruvam onRukkonRu OsanaiyAn vIzha – kumbhakarNa, who had a yOjana (distance equivalent to ten miles) between his eyebrows and who was huge,  fell like a heap.

miga anRikkoNdu eydhAn – SrI rAma shot the arrow in a state of anger as mentioned in SrI rAmAyaNam yudhdha kANdam SlOkam “kOpamAhArayath thIvram” while he is normally said to be very calm as mentioned in the SlOkam “kshamayA: prithvImai:” (being like earth in his calmness). Instead of being calm considering that he was carrying the activity for his followers, he became angry as if he were carrying out the task for himself.

kaNaiyAl eydhAn – instead of killing through his vow (this would appear similar to a suicide) and thinking that it would not befit the insult heaped on his followers, emperumAn came in person and shot the arrow from the bow held in his hand. His posture was described by thirumangai AzhwAr in siRiya thirumadal “vennaragam sErAvagaiyE silaiguniththAn” (there is no hellish experience greater than seeing him holding his bow).

Since the enemy was so huge (ten miles between his eyebrows), did he have to put in lot of efforts to destroy kumbhakarNa?

oru kaNaiyAL eydhAn – he killed kumbhakarNa effortlessly with just one arrow.

madhikkil – if one were to analyse such SrI rAma he will appear to be with ugappuruvam, oLiyuruvam and magappuruvam (as we have just seen). Since AzhwAr has used the term madhikkil (if one were to think) it is implied that it is not possible for anyone to estimate his divine form.

eydhAnavan ugappuruvam thAnE – SrI rAma had a divine form which was desired by sages and trees, as brought out by the SlOkam where the sentient sages say “thE tham sOmamivOdhyantham” (SrI rama who has a form similar to the rising moon) and the SlOkam where the insentient trees felt “api vrukshA: parimlAnA: ” (trees withered, not seeing him).

eydhAnavan oLiyuruvam thAnE – Just as it is mercifully mentioned in SrI rAmAyaNam AraNya kANdam SlOkam “SObhayan dhandakArAnyam dhIpthEna svEna thEjasA ” (SrI rAma reached the forest area of dhaNdakAraNyam, emitting radiance which made the entire forest area to glow), he is the one who is capable of making even a dark forest to glow.

eydhAnavan magappuruvam thAnE – just as it is mentioned in the SlOkam “pumsAm dhrushitichiththapahAriNam” SrI rAma’s form was so great that it could steal the hearts and eyes of even men.

We will take up the 30th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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