thiruvAimozhi – 7.7.4 – innuyirkku

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 fourth pAsuram, parAnguSa nAyaki says “His distinguished, divine eye brows are tormenting so much that it makes me think that previous torments are pleasures”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The divine eye brows of krishNa who is the real cupid and the cause for kAma (cupid) are tormenting my soul”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. AzhwAr is mercifully explaining how the divine brows are tormenting him asking “What! Have the divine lips become great now?”


innuyirkkEzhaiyar mEl vaLaiyum iNai neela viRkol?
manniya sIr madhanan karuppuch chilai kol? madhanan
than uyirth thAdhai kaNNa perumAn puruvam avaiyE
en uyir mElanavAy aduginRana enRu ninRE


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

in – good
uyirkku – life (to steal)
Ezhaiyar mEl – on girls (who are desirous)
vaLaiyum – (themselves) bend and torment
neelam – having dark complexion
iNai – pair
viRkol – are these bows

manniya sIr – having qualities such as firmness, beauty etc
madhanan – cupid’s
karuppuch chilai kol – is this the sugarcane bow (which torments those who are in love)?
madhanan than – for that cupid
uyir – being the life giver
thAdhai – being the father
kaNNan – krishNa
perumAn – greater than all
puruvam avaiyE – divine eye brows (like the bow in his hand);
en – my
uyir mElanavAy – (being desirous) on my soul
enRum – always
ninRE – remaining firm
aduginRana – tormenting.

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

Are they two bows which are having dark complexion when themselves bend and torment the good life of girls? Is this the sugarcane bow of cupid who is having qualities such as firmness, beauty etc? They are the divine eye brows of krishNa who is life giver and the father for cupid, and is greater than all; they are always remaining firm in tormenting my soul.

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 uyirkku – to take away my good soul.
  • Ezhaiyar mEl vaLaiyum – While there is none to bend and no reason to bend – it bent due to no reason and no one to bend. As it says “Ezhaiyar” (helpless), there is no reason to bend, as there is none set out to bend, there is no karthA (doer). Are these two bows which are bending (to hurt) helpless girls? As said in SrI rAmAyaNam kishkindhA kANdam 3.9 “SakrachApa nibEchApE gruhIthvA Sathru nASanE” (Holding on to bows similar to indhra’s bow which can destroy enemies). For indhra’s bow, there is no restriction that it should only torment helpless girls.
  • manniya sIr … – Is it the bow of cupid which only torments girls? That too, this must be the bow in his hand, before he lost his form at the hands of rudhra.
  • karuppuch chilai kol – Being unreal to the eyes and the harm is firmly placed in the heart. The bow in the hand of cupid who has royal heritage of having emperumAn as his father, will not do such harm. These must be the divine eye brows of krishNa who is the father of such cupid.
  • madhanan … – As ANdAL says in nAchchiyAr thirumozhi 14.6 “than kaich chArngam adhuvE pOl puruva vattam azhagiya” [wife knows better], these must be the divine eye brows of emperumAn which resemble his own SArnga bow. [Explaining the meaning of this pAsuram] “dharumam aRiyAk kuRumbanai” – Should he not be born as the son of a crowned king, to know dharmam? yAdhavas are not direct rulers. krishNa does not know mercy at all. SrI nandhagOpar begot a son who would roam around as he pleased [without any rules]. “than kai …” – when one saw the bow in the hand, he would say “what was in his face [eye brows] is now present in his hand!” Similarly on seeing the eye brows in the face, “what was in his hand is now present in his face!” Saying “adhuvE pOl” indicates the equivalence between the eye brows and the bow. His divine form is so beautiful that even if he does not know any dharmam, we have to hold on to him. “poruththamiliyai” – some objects, when the complexion is nice, will still be unusable; similarly, he [and his eye brows] have such beautiful form, he will not let us enjoy him. “kaNdIrE” – though he does not want to unite with us, can we give up, if we don’t want to unite with him? His dislike makes us follow him more.
  • puruvam avaiyE – The suffering inflicted by the eye brows is such that it makes us think that the previous torments are pleasures.
  • en uyir mElanavAy – While they are present in his face, their target is me. They remain as said in thiruvAimozhi 2.6.2 “engum pakkam nOkkaRiyA” (they don’t look at anything else).
  • aduginRana – they are killing us.
  • enRu ninRE – While some objects are harmful, they are temporary too. Unlike those, these (the eye brows) are constantly tormenting me. They have assumed permanence to torment me; that which is said as “nithyam nithyA kruthitharam” (that which is permanent and assumed permanence) is tormenting 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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