thiruvAimozhi – 7.7.10 – niRRi muRRaththuL

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

Full series >> Seventh Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki says “My heart is captivated by the beauty of his crown; your scolding me has no purpose”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki explains how her heart became attached to his divine crown which reveals his supremacy.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Tenth pAsuram. parAnguSa nAyaki explains how the beauty of his divine crown is tormenting her thinking “even the SrIya:pathi (lord of SrI mahAlakshmi) is wearing me on his head, for this situation [to torment her]”.


niRRi muRRaththuL enRu neriththa kaiyarAy ennai nIr
suRRiyum sUzhndhum vaidhir sudarch chOdhi maNi niRamAy
muRRa im mU ulagum viriginRa sudar mudikkE
oRRumaik koNdadhuLLam annaimIr! nasai en nungatkE


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

(From inside)
muRRaththuL – in the courtyard
niRRi – standing there
enRu – saying
neriththa – pressed [in anger]
kaiyarAy – having hand
ennai – me
nIr – you
suRRiyum – surrounding
sUzhndhum – (due to anger) tricking
vaidhir – scolding me;
sudar – spreading as radiance
sOdhi – having shining
maNi – gems
niRamAy – having complexion
im mU ulagu – the world which has three types of chEthanas (sentient beings) and achEthanas (insentient objects)
muRRavum – all
viriginRa – pervading
sudar – having radiance
mudikkE – in the divine crown
uLLam – heart
oRRumaik koNdadhu – became attached;
annaimIr – oh mothers!
nungatku – for you (who are scolding me)
nasai – having desire (towards me)
en – what is the use?

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

You are saying “you are standing in the courtyard”, having hands pressed, surrounding me, tricking me and scolding me; my heart became attached to the radiant, divine crown [of emperumAn] which is spreading like radiance, having the complexion of shining gems and pervading the world which has three types of chEthanas and achEthanas;  oh mothers! what is the use for you to have desire towards me?

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

  • niRRi … – Unless she tells them to give up attachment towards her, it appears that they won’t give up on her.
  • niRRi muRRaththuL enRu – They will say “Why are you standing in the courtyard?” They thought “instead of staying in the bed, she has risen and is standing in the courtyard to be seen by everyone – what is more shameful than this?” SrI rAmAyaNam ayOdhyA kANdam 33.7 “yA naSakyA” (one (sIthAp pirAtti) who was not seen even by those who wander in the sky). They are thinking her act to be similar to that which is mentioned in the same SlOkam “rAjamArgagathAjanA:” (those who are walking on the road are seeing her). They are pressing their hands in anger for her courageous act of stepping out to the courtyard.
  • ennai nIr – I who was brought out to the courtyard by the uruvu veLippAdu (visualisation) and you who are fortunate to remain unharmed by this visualisation. I who was brought out to the courtyard by him, and you who have nothing to do with this.
  • suRRiyum sUzhndhum vaidhir – Analysing within your heart thinking “how to make her escape from this situation?” and standing around me, being unable to leave. Alternative explanation – you are scolding me, going in and out of the place.
  • sudarch chOdhi … – Unlike them who are standing in a particular place trying to help her escape, it (the divine crown) remains everywhere tormenting her. She is saying “my heart became fully attached to the divine crown which is pervading its radiance everywhere we see and is having the radiance of a very shining gemstone”. Alternatively, saying “I have written myself off for the divine crown”.
  • annaimIr nasai en nungatkE – You mothers should give up attachment towards me. The mothers should beget the girl, raise her and once she becomes enjoyable, should leave her with the one who married her and stay away. Instead should they show anger and scold? As one becomes a matured adult, should the mothers try to advice and withdraw the girl, just because they have given birth?

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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