thiruvAimozhi – 7.1.7 – onRu solli

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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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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