thiruvAimozhi – 7.1.8 – innamudhu

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 eighth pAsuram, AzhwAr says “You should bestow your mercy to sever my relationship with this material realm and ensure that I enjoy you eternally through my mind, speech and body”.

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.


in amudhenath thOnRi Or aivar yAvaraiyum mayakka nI vaiththa
munna mAyam ellAm muzhu vErarindhu ennai un
chinnamum thirumUrththiyum sindhiththEththik kai thozhavE aruL enakku
en ammA! en kaNNA! imaiyOr tham kula mudhalE!


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

en – for me
ammA – being the natural lord

(due to that relationship)
en kaNNA – manifesting your simplicity to me
imaiyOr tham kulam – for the group of nithyasUris
mudhalE – Oh one who is the cause for the sustenance etc!
Or – distinguished
aivar – by the five senses
in – sweet
amudhu – nectar
ena – appear to be enjoyable like
thOnRi – manifesting
yAvaraiyuum – even brahmA et al who are very knowledgeable
mayakka – to cause bewilderment
nI – you (who are omnipotent)
vaiththa – (created and) placed
munnam – since time immemorial
mAyam – matters known by the term mAyA, since they cause ignorance
ellAm – all
muzhu – fully
vEr – root
arindhu – sever
ennai – me who is fearful of samsAram
un – your
chinnamum – distinguished symbols such as Sanka, chakra etc
thiru – decorated by them
mUrththiyum – the divine form
sindhiththu – think with my mind
Eththi – praise with my speech
kai – with the hand
thozha – to worship
enakkE – specially for me
aruL – bestow your mercy.

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

Oh one who is my natural lord. who is manifesting your simplicity to me and who is the cause for the sustenance for the group of nithyasUris! Since time immemorial you have placed matters known by the term mAyA, since they cause ignorance, and are manifesting the five distinguished senses which appear to be enjoyable like sweet nectar to cause bewilderment even in brahmA et al who are very knowledgeable; you bestow your mercy specially for me who is fearful of samsAram, to fully sever all those matters along with their root, and let me think with my mind, praise with my speech and worship with my hand(s) your distinguished, divine form which is decorated with symbols such as Sanka, chakra etc

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

  • in amudhu enath thOnRi – If the end result matches the initial appearance, I could give it up. It is said in SrI bhagavath gIthA 18.38agrE’mruthOpamam” (in the beginning stages (of enjoyment), it feels like nectar); at the end, it turns out to be poison. If the true nature is visible in the beginning, one can at least avoid indulging in it. Even if one is to acquire blame, neglect of duty and subsequent attainment of hell, it is difficult to avoid indulging in them. All the worldly matters have this nature; similar to dhrudharAshtra. While he lacked virtuous inclination in his heart, he too spoke favourable words.
  • Or aivar – The five worldly pleasures acquired through Sabdha etc [Sabdha, sparSa, rUpa, rasa, gandha] which are very strong individually.
  • yAvaraiyum mayakka – To bewilder everyone from the lowly human beings to the wisest brahmA et al.
  • nI vaiththa – Placed by you who are omnipotent. brahmA himself becomes attracted to these worldly pleasures thinking “there is something enjoyable in them” without realising that they were created by him in first place.
  • munna mAyam ellAm – all of samsAram which are anAdhi (beginning-less)
  • muzhu vEr arindhu – eliminating with the vAsanA (inclination)
  • ennai – I who am fearful of samsAram. emperumAn is satisfied with whatever he has already done. He remains thinking “we have bestowed knowledge”; but that is not sufficient; AzhwAr desires to be fully freed from samsAram.
  • un chinnamum thirumUrththiyum – The divine weapons and the matching divine form as said in thiruvAimozhi 6.5.1thavaLa oN sangu chakkaram” (white coloured radiant conch and chakra), thiruvAimozhi 6.4.9valakkai Azhi idak kaich changam” (chakra in right hand and conch in the left hand) and thiruvAimozhi 6-5-10aravindha lOchanan” (lotus eyed lord).
  • sindhiththu … –  You should mercifully enable me to meditate upon these in my heart, praise you with my speech as a result of the overwhelming experience and to fall at your divine feet. You should mercifully ensure that my mind, speech and body are engaged in you instead of the mouth saying something and the heart thinking something else, or the mouth saying “I am your servitor” but the body serving someone else.
  • en ammA – Oh one who is caring towards me like a mother! “ammE” is generally used to call out (sambhOdhana (samskrutham), viLi (thamizh)) and also to refer to sentient entity; here ammA is used in place of ammE.
  • en kaNNA – Oh one who gave meaning to that word (ammA) by practically manifesting it [as krishNa]!
  • imaiyOr tham kula mudhalE – Are you not presenting yourself to the [spiritual] world? Can you not present yourself to me who has the desire of everyone put together?
  • en ammA … – Being my lord, who appeared as krishNa thinking “I cannot let others harm my belongings” and protected me! While emperumAn’s incarnation is common for all, AzhwAr thinks it was done specifically for him. While you have engaged the mind, speech and body of the entire [spiritual] world in you, what stops you from engaging me in the same manner?

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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