periya thiruvandhAdhi – 4 – ennil migu pugazhAr

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emperumAn mercifully tells AzhwAr “You have not noticed an important aspect when you say ‘If I start praising emperumAn, it becomes a fault. If I stay away from praising him, it has a special distinction’. While looking at what you said superficially may appear correct, if one were to analyse deeply at what you said, it will be clear that one should follow the exact opposite of what you had said. If you stay away from praising me, others will think ‘only those who are greater than AzhwAr can attain matters related to emperumAn’ and will not come anywhere near me. If you praise me, others will think ‘everyone can hold on to the matter that AzhwAr has held on to’ and come to me. Hence, I will attain greatness only if you praise me”. Hearing this, AzhwAr becomes very pleased and starts praising emperumAn.

Let us go through the pAsuram and its meanings:

ennil migu pugazhAr yAvarE pinnaiyum maRRu
eNNil migu pugazhEn yAn allAl enna
karunjOdhik kaNNan kadal puraiyum seela
perunjOthikku ennenju AtpeRRu

Word by Word Meanings

enna – being mine
karum sOdhi kaNNan – krishNa with black complexion
kadal puraiyum seelam – having the inherent quality of ocean
perum sOdhikku – to you who are having great radiance
en nenju – my mind
AL peRRu – became a servitor
maRRu eNNil – if one were to analyse
migu pugazhEn yAn allAl – only I have great fame and none else
pinnaiyum – more than that
ennil – more than I
migu pugazhAr – having more fame
yAvarE – who else is there?


ennil migu pugazhAr yAvarE – this could be construed to mean (1) who else is there who has more fame than I do? (2) Just as bhUthaththAzhwAr mercifully said in the 100th pAsuram of iraNdAm thiruvandhAdhienRanaLavanRAl yAnudaiya anbu” (my affection [for emperumAn] became much larger than I), my fame has grown bulky, much larger than my basic form which is atomic. Who else  has this much of fame?

AzhwAr further affirms the meaning brought out by both these meanings.

pinnaiyum maRReNNil migu pugazhEn yAn allAl – if one were to analyse, there is none who has fame which is not limited by the basic form. How is it that this AzhwAr, who praises himself to this extent in this pAsuram, said in thiruvAimozhi 4-7-1seelamillAch chiRiyanElum seyvinaiyO peridhAl” (even though I am lowly person without any knowledge, my sins are huge)? When he does not attain emperumAn, AzhwAr says that there is none who has sinned more than he. In the same way, when he attains emperumAn and he says that there is none who is his equal, there is no shortcoming in that.

AzhwAr now says the reason for this.

enna karunjOdhikkaNNan kadal puraiyum seelan perunjOdhikku ennenju AtpeRRu – praising kaNNan (krishNa) who has black complexion, who gave his divine form to me for me to enjoy completely as my right and thus showed his simplicity, who has the inherent quality of ocean and who is supremely radiant, being the sarvESvaran, added to his greatness. This verse should be read along with the previous part “ennil migu pugazhAr yAvarE ”. By referring to ennudaiya karunjOdhik kaNNan, emperumAn’s quality of simplicity by which he gives his divine form for AzhwAr to enjoy has been brought out. seelan refers to the quality of great person mingling with lowly person without any inhibition. Such a person is referred to in vEdhas (sacred texts) as paranjOdhi (supremely radiant), the sarvESvaran and AzhwAr refers to him here as perunjOdhi (great radiance). Alternatively, it can be construed that he is referring to emperumAn as perumjOdhi because of the deep affection that emperumAn has for AzhwAr as mentioned by AzhwAr himself in thiruvAimozhi 3-3-4Isan vAnavarkkenban enRal adhu thEsamO thiruvEngadaththAnukku nIsanEn niRaivonRumilEn enkaN pAsam vaiththa paranjudar sOdhikke” (Is it a great quality for thiruvEngadaththAn  (emperumAn) to be the controller of nithyasUris? He showed affection towards me, who is lowly and who has no great quality in him and he is supremely radiant).

We will move on to the 5th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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