thiruvAimozhi – 7.3.4 – izhandha em mAmai

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

Full series >> Seventh Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki‘s mothers angrily say “Should you not pass your time thinking about something in anguish?” and she replies “even my heart was stolen by him; how can I pass my time?”

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.


izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr
uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum
ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha
muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE


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

izhandha – previously lost
em – my
mAmaith thiRaththu – for the complexion
en – my
nenjinArum – heart
angE – in close proximity there
ozhindhAr – due to the connection with emperumAn, he remained with him;
ini – now

(after heart, the confidante, left)
uzhandhu – being anguished
Arai – those who are ignorant about my state
koNdu – with
en – what principles (which are beyond them)
usAgO – will discuss?

(I who am ready to discuss)
Odham – having rising waves
kadal oli pOla – like the sound of the ocean
engum – everywhere
ezhundha – rose
nal vEdhaththoli – the loud sounds of sAma vEdham recital
ninRu – present (always)
Ongu – rising
thenthiruppErEyil – in thenthiruppErEyil
vIRRirundha – one who is mercifully seated
muzhangu – blowing (along with the vEdham recital)
sangam – SrI pAnchajanya
kaiyan – who holds it in his divine hand
mAyaththu – in amazing activities which reveal his simplicity, beauty etc
AzhndhEn – immersed;
annaiyargAL – Oh mothers (who consider themselves having the experience and relationship to stop her)!
ennai – you (who is engaged in him, without any companion)
munindhu – being angry
en – what is the benefit?

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

My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the blowing SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?

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

  • izhandha emmAmaith thiRaththup pOna – Saying “nANum niRaiyum izhandha” (lost my shyness and obedience), implies the other aspects which were lost; while reiterating, she is highlighting the loss of her complexion explicitly. Her heart thought “While we should steal everything he has, how can he steal some of our aspects”, went to him saying “I will bring those back from him immediately”, only to remain there.
  • en nenjinArum angE ozhindhAr – emperumAn transformed the one who entered there to be like him. He who said “I will never separate from you” is now there without thinking about me.
  • nenjinAr –  My heart is remaining there with his disturbed clothes, becoming a close confidante to him.
  • nenjinAr – As in SrI rAmAyaNam yudhdha kANdam 19.23 “pravEkshyAmi cha vAhinIm” (I will also enter the army), SrI vibhIshaNAzhwAn told that he will fight along with SrI rAma [came from the opponent’s side only to become a confidante of emperumAn, similarly, my heart said that it will fight for me, but ended up staying with him].
  • izhandha … – My heart which went saying that it will bring back my complexion etc, ended up staying there. Just as one will eliminate the foundation of the enemy, emperumAn gave my heart rewards and sAmyApaththi (equivalence to himself) too. As said in SrI rAmAyaNam yudhdha kANdam 28.27 “rAjAhyEsha vibhIshaNa:” (Isn’t this vibhIshaNa the king?), my heart got its reward. Why are Sukha and SAraNa who grew up eating the food provided by rAvaNa, hailing SrI vibhIshaNAzhwAn as the king in front of rAvaNa himself? [In samskritham language] while a letter may exist, if a dot were placed on top of it, the letter would not be counted for the total number of letters in a sentence/verse. Here, as SrI vibhIshaNAzhwAn was already crowned by SrI rAma, who is the emperor [who crowns other kings], rAvaNa no longer is counted as a king. Still, why would they address SrI vibhIshaNAzhwAn as the king, knowing well the cruelty of rAvaNa? They thought “would an image harm us?” [as rAvaNa became delinquent already]. One would think “let us use this capable person to eliminate the enemy” and reward him.
  • en nenjinArum angE ozhindhAr – One who went to bring back my complexion became like the one who stole my complexion. The heart which went there seeing my emptiness became like the one who left me seeing my completeness. Everyone who leaves her tells her while leaving that they are going to fulfil her purpose! emperumAn left her saying “our love for each other should increase”; my heart left me seeing my emptiness, to save me. What is the point in hating them? As said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), after entering the abode where there is no return from?
  • angE ozhindhAr – They remained there saying “I will fill the gaps in an ocean”.
  • uzhandhu … – Did those who lost their hearts previously, become pained but sustained themselves by crying along with others? Could you also not spend your time in anguish with some?
  • uzhandhu – being anguished
  • ini – after losing my heart. Now, being anguished, what could I discuss with whom, to pass my time? Even for the one who was held captive in lankA, there was a person (SrI vibhIshaNAzhwAn) and a family (his daughter, thrijadA); I don’t even have that! SrI rAmAyaNam sundhara kANdam 37.11 “jyEshtA kanyAnalA nAma vibhIshaNa sudhA” (nalA, the eldest maiden daughter of vibhishaNa) – [sIthAp pirAtti tells hanuman] while she is here, she really belongs there [to us]! “kapE” – just as you are helpful at times, she too is helpful. To be precise, she is comparable to you!
  • Araik koNdu en usAgO – Would I be able to pass my time with samsAris (materialistic people) who are dhEhAthmAbhimAnis (considering soul to be the same as body)? Would I be able to pass my time with brahmA, ISAna (rudhra) et al who consider themselves to be the lords as said in SrI bhagavath gIthA 16.14ISvarOham” (I am the lord)? Would I be able to pass my time with nithyasUris who never think about anything other than bhagavath vishayam? Would I be able to pass my time with emperumAn who even stole my clothes and left me? With whom can I pass my time?
  • en usAgO – sIthAp pirAtti could at least say as in SrI rAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I enjoyed blissfully with SrI rama for twelve years). Is there anything like that for me? This is how insufficient her [parAnguSa nAyaki’s] union [with him] is.
  • Araik koNdu – Is there anyone who is as compatible as the heart?

When asked “So, what can be done?” She says,

  • Odhak kadal … – Since the continuous celebrations which happen there [in paramapadham], are now happening here [in thenthiruppEreyil], we should also go there. The one who is seated in thenthiruppEeryil where the loud sound of vEdham recital resembles the sound of rising waves in an ocean, is spreading everywhere.
  • nal vEdham – Everywhere, the sound of sAma vEdham which is hailed in SrI bhagavath gIthA 10.22vEdhAnAm sAmavEdhO’smi” (I am sAma vEdham among the vEdhams), is seen everywhere. Just as the mukthAthmAs would sing sAmagAnam seeing emperumAn’s posture there.
  • muzhangu chakkarak kaiyan – As the SrI pAnchajanya hears the sound of vEdham recital there, it would release its sound.
  • mAyaththu AzhndhEn – I got captured deeply, not to return, in his smile, glance etc.
  • annaiyargAL ennai en munindhE – Would you be angry with me only due to being my mother and having the right to do so? Should there not be someone present to receive your wrath? You have to show anger only when the entity (I) would exist!
  • mAyaththAzhndhEn – ennai en munindhE – There is benefit only if you show your anger on the one you controls! [I have already become emperumAn’s property – so you cannot show your anger on me]

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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