thiruvAimozhi – 7.1.3 – vEdhiyA niRkum

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 third pAsuram, AzhwAr says “While you are the protector for the universe in all manner, what benefit is there for you to torment me with the senses and stop me from attaining your divine feet?”.

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.


vEdhiyA niRkum aivarAl vinaiyEnai mOdhuviththu un thiruvadich
chAdhiyA vagai nI thaduththu en peRudhi! andhO!
AdhiyAgi agalidam padaiththu uNdumizhndhu kadandhidandhitta
sOdhi nIL mudiyAy! thoNdanEn madhusUdhananE!


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

Adhi – the root cause
Agi – being
agal – very expansive
idam – universe
padaiththu – create
uNdu – protect by placing in stomach (during deluge)
umizhndhu – spit out (subsequently)
kadandhu – measured (to eliminate others’ claim of ownership)
idandhu – dig out (as varAha during intermediary deluge)

(due to these)
sOdhi – radiance (revealing his supremacy over all)
nIL – having tallness
mudiyAy – one who is wearing the crown
thoNdanEn – to me who is desirous of enjoying you
madhusUdhananE – oh one who is capable of eliminating my hurdles like you eliminated [the demon] madhu!
vEdhiyA niRkum – those who pierce through me to torment me
aivarAl – with the five senses
vinaiyEnai – me who is sinner (in being unable to be protected by you)
mOdhuviththu – to be affected
un – you (who is protector of all)
thiruvadi – divine foot
sAdhiyA vagai – to not attain
nI – you
thaduththu – stopping
en – what benefit
peRudhi – you get?
andhO – alas! Implying “the saviour has turned to be the tormentor”

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

emperumAn being the root cause of the expansive universe, created it, protected by placing in his stomach, spat it out, measured it and dug it out; oh one who is wearing the tall, radiant crown! Oh one who is capable of eliminating my (me who is desirous of enjoying you) hurdles like you eliminated madhu! What benefit do you get by having me, the sinner, affected with the five senses which pierce through me to torment me and stopping me from attaining your divine feet? Alas! Implying “the saviour has turned to be the tormentor”.

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

  • vEdhiyA niRkum – I happily desired to serve him in all manners. Whatever I prayed for in thiruvAimozhi 3.3.1udanAy manni” (staying together), is to serve these senses!
  • vEdhiyA niRkum – Those which engage in constant torture. While it is said in yajur vEdham “yAvajjIvam agnihOthram juhuyAth” (as long as one is alive, one should do agni hOthram (fire ritual)), it also allocates certain times of the day for doing that, as in “sAyam prAtha:” (morning and evening); unlike that, whatever I spoke of desiring to serve in all manners to emperumAn, have ended up with these senses.
  • vinaiyEnai – Whatever I longed for enjoyment, has become the cause for suffering.
  • un thiruvadich chAdhiyA vagai nI thaduththu – What a strong relationship! Their [AzhwAr – emperumAn] relationship is such that, AzhwAr can blame emperumAn for his own fault. AzhwAr is speaking as if he performed sAdhanam [bhakthi yOga etc] and someone is holding up the results. Stopping me from attaining your divine feet.
  • en peRudhi – Do you want to only destroy my nature? If you attain some benefit by my suffering, that is what I need; my aim is to live for you only. iLaiya perumAL (lakshmaNa) who previously said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “muhUrtham api jeevAva: jalAn mathsyA vivOthruthau” (if we separate from you we will die like a fish out of the water), when sage dhurvAsa arrived [and wanted lakshmaNa to interrupt SrI rAma’s meeting which will finish him], he bid farewell without seeing self’s suffering, saying “I cannot allow disrepute to perumAL (SrI rAma)”.
  • en peRudhi – You separated SrI bharathAzhwAn to prove that you abide by your promises; what is the benefit in my case?
  • andhO – I have taken such a birth that I am tormented only for the sake of causing disaster to others instead of being at your service. emperumAn who is having “protection of others” as his sole aim, is now acting like cruel person!

[Following section is as per piLLai thirunaRaiyUr araiyar’s view which was highlighted in the pravESam]

  • Adhi … – Are you not of the nature that you will protect someone even if there is no benefit for you in doing so! This being the case, does your act fit your nature? While you wear divine ornaments such as the divine crown etc which reveal your supremacy and remain amidst the nithyasUris, being the root cause for the universe, you created the expansive earth, you placed it in your stomach and protected it when the danger of deluge loomed, subsequently you spat them out, and then you measured the boundaries and reclaimed it when mahAbali claimed ownership of it, dug it out during intermediary deluge; are you not having the nature to protect everyone in these manners?
  • thoNdanEn … – Do we have to seek out for previous incidents to prove that he is the protector?  Is he not the one who eliminated my attachment towards my senses, just as he eliminated madhu, the demon? thoNdan – one who is attached to sensual pleasures. My only complaint is, after manifesting his greatness and eliminating my attachment towards other aspects, now he is still out of my reach.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

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.

Leave a Reply

Your email address will not be published. Required fields are marked *