Daily Archives: September 17, 2018

thiruvAimozhi – 7.6.2 – enRukol sErvadhu?

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

Full series >> Seventh Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr calls out with great anguish saying “Even brahmA et al who are focussed on other goals, are attracted to your lotus feet; when will I reach there?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are the AthmA of all creatures and the companion during disasters; when will I reach your divine feet?”

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.


enRukol sErvadhu? andhO! aran nAnmugan Eththum seyya
nin thiruppAdhaththai yAn nila nIr eri kAl viN uyir
enRivai thAm mudhalA muRRumAy ninRa endhAyO!
kunReduththu Anirai mEyththu avai kAththa em kUththAvO!


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

nilam nIr eri kAl viN – five elements which are earth, water, fire, air and ether
uyir – creatures with material bodies
enRu – viz
ivai thAm – these
mudhalA – starting with
muRRum – all entities
Ay – having as prakAra (form)
ninRa – be
endhAy – my lord

(not just this common protection for all, but special protection through incarnations)
Anirai – herds of cows
mEyththu – tending them

(to eliminate the suffering which was caused by rain)
kunRu – mountain
eduththu – lifted
avai kAththa – protected them
em kUththA – oh one who manifested heart-capturing activities!
aran – rudhra
nAnmugan – brahmA
Eththum – to praise
seyya – attractive
nin – your
thiruppAdhaththai – divine feet
yAn – I (who am devoted to you without any other expectation)
sErvadhu – reach
enRukol – when?
andhO – alas!

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

My lord tended herds of cows and protected them by lifting the mountain; having all entities starting with five great elements which are earth, water, fire, air and ether, and all creatures with material bodies, as his prakAra (form); oh one who manifested such heart-capturing activities! When will I reach your divine feet which are attractive to be praised by [even] brahmA and rudhra? Alas! Implies “I, who seek no other benefit from you, have to call out to reach the divine feet which are easily approachable even for those seek other benefits from you”.

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

  • enRukol – In the previous pAsuram, AzhwAr was just saying “enRukol sErvadhu” (when will I reach), desiring to be touched by his divine hand; as, there was no response from him, now he is saying [again] “enRukol sErvadhu” with great anguish!
  • andhO – now, there will be no one who would call out saying “enRukol sErvadhu?” AzhwAr is saying that he will perish [soon]. By the tone of “andhO!“, he is revealing his deep distress.
  • aran nAnmugan Eththum seyya nin thiruppAdhaththai – The divine feet which give joy to the destroyer as well as creator, without any difference. When will I, an ananyaprayOjana (one who seeks no other benefit), reach your divine feet which captivate even the prayOjanAntharaparas (those who seek other benefits)? When will I, who am fully focussed on you, reach your attractive, reddish, divine feet which captivate and make brahmA et al who are engaged in their own tasks to be fully focussed on you and praise? When will I reach your reddish divine feet which are praised by rudhra and brahmA?
  • nilam nIr … – Unlike a step-mother who cares for the child which is already born, acting like a real [biological] mother who will prepare/suffer even prior to giving birth to the child, before srushti starts with thrivruth karaNam (mixing of 3 primary elements – earth, water and fire) and ends with panchI karaNam (mixing of five elements – earth, water, fire, air and ether, to engage in creation), creating them all, pervading into the created entities through jIvAthmAs, for their existence and differentiating by name [and form] and such aspects. By “muRRum Ay ninRa” (being fully themselves), his being the meaning for the combination of achith (matter), jIvAthmA (soul) who is the caretaker for achith and the paramAthmA (emperumAn) who is the antharyAmi of jIvAthmA, and how any of those achith will eventually lead to the paramAthmA who is pervading inside, is indicated.

When asked, “while they don’t realise his presences, why is he toiling for their benefit?”, AzhwAr says,

  • endhAyO – The relationship which is the cause for such care is explained. AzhwAr is saying that after creating the entities, emperumAn does not leave them to fend for themselves during dangers; instead, he toils to a great extent for their protection.
  • kunReduththu – He lifted the mountain and protected them.
  • Anirai mEyththu – While protecting, he protected the cows fully without any restrictions.
  • avai kAththa em kUththAvO – he lifted the mountain to protect the cows which were affected by the rain; at that time, he stood in a thribangi [with three bends] form; as that form looks very attractive like that of an expert dancer, for AzhwAr, he says “em kUththAvO“.

Thus, with the previous pAsuram and this pAsuram, his attractive nature and being the goal is explained; with the next five pAsurams, his being the means will be explained.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 90 – vIRRirundhu

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

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AzhwAr mentioned about attaining emperumAn’s followers as one of the faultless means [for attaining emperumAn] in the previous pAsuram. When asked “could you not mercifully tell us the other faultless means too?” AzhwAr says in this pAsuram that “those who attain emperumAn and those who are in the charamOpAyam (ultimate means) of being fully engaged with the followers of emperumAn are distinguished people”. In matters relating to followers of emperumAn, svagatha svIkAram (attaining through one’s own efforts) was mentioned in the previous pAsuram. paragatha svIkAram (attaining through the causeless mercy of emperumAn) in the matters relating to followers of emperumAn is mentioned in the 18th pAsuram of this prabandham (mARAya dhAnavanai) and in this pAsuram. Has it not been mentioned in bhAradhwAja samhithai that just as in the matter related to emperumAn, there are also the same two types, namely svagatha svIkAram and paragatha svIkAram in matters related to emperumAn’s followers and that these two are faultless means through the verse  “guruNA yO’bhimanyEtha gurum vA yObhimanyathE I thAvubhau paramAm sidhdhim niyamAdhubhagachchatha: II ” (both the one who is respected by the teacher and the one who respects  the teacher attain the ultimate benefit of mOksham without fail)!

Let us go through the pAsuram and its meanings:

vIRRirundhu viNNALa vENduvAr vEngadaththAn
pAl thirundha vaiththArE panmalargaL mEl thirundha
vAzhvAr varumadhi pArththu anbinarAy maRRavarkkE
thAzhvAy iruppAr thamar

Word for Word Meanings

vIRRirundhu – being with greatness (in this world)
viN – paramapadham (SrIvaikuNtam)
ALa vENduvAr – one who wishes to rule
vEngadaththAn pAl – towards thiruvEngadamudaiyAn (lord of thiruvEngadam)
pal malargaL – different types of flowers
thirundha – in a good manner [following the procedure mentioned in SAsthras]
vaiththArE – offered
varum madhi pArththu – knowing the thoughts (in emperumAn’s divine mind)
anbinar Ay – being with devotion
maRRavarkkE – to that emperumAn only
thAzhvu Ay iruppAr – being servitors
thamar – those who are thought of with respect
mEl thirundha vAzhvAr – will live with more distinction than those who have been mentioned in the earlier part.


vIRRirundhu viNNALa vENduvAr – they will be fully immersed in being a servitor to emperumAn’s followers, with their eminence fully on display, with a desire to get the benefit of carrying out service to those in paramapadham.

vEngadaththAn pAl thirundha vaiththArE panmalargaL – they are the people who have kept different types of flowers, without slipping on the procedure mentioned in SAsthras (sacred texts) and worshipped thiruvEngadaththAn who has taken residence in thiruvEngadam in order to uplift simple people. They have carried out service to emperumAn [here] and will get to serve him in paramapadham too.

Next AzhwAr mercifully says that engaging with followers of emperumAn fully is superior to this attainment through emperumAn (as mentioned in the earlier verse).

varu madhi pArththu – Just as it is mentioned in the vEdhavAkhyam (line from vEdhas) “yEna yEna dhAthA gachchathi thEna thEna saha gachchathi” (in whichever way emperumAn thinks, he [one who has reached paramapadham after getting liberated from materialistic realm] also thinks in the same way, knowing forehand what emperumAn thinks in his divine mind).

anbinarAy maRRavarkkE thAzhwAyiryuppAr – they will be devoted to appropriate kainkaryam to emperumAn and be servile to him.

thAzhvAy iruppAr thamar mEl thirundha vAzhvAr – they are the people who  are respected as “he is our person” by emperumAn’s followers. AzhwAr says that more than attaining emperumAn, they will lead a very happy life serving the followers of emperumAn, which is much superior to the former. The opinion here is that those who are fully engaged with emperumAn’s followers will get to serve the followers of emperumAn, in line with the saying “yathOpAsanam thathA palam”( benefit is related to one’s devotion).

We will move on to the 91st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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