thiruvAimozhi – 8.2.7 – mAl ari kEsavan

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

Full series >> Eighth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, parAnguSa nAyaki’s relatives condemn her saying “It is difficult to see him, you should give up this thought” and she says “Even if it takes forever, I who am captivated in his beauty etc, will not give up seeing him; if you pose hurdles for that, I will sever my relationship with all of you”.

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.


mAl ari kEsavan nAraNan sImAdhavan gOvindhan vaigundhan enRenRu
Olamida ennaip paNNi vittittu onRum uruvum suvadum kAttAn
Ela malark kuzhal annaimIrgAL! ennudaith thOzhiyargAL! en seygEn?
kalam pala senRum kANbadhANai ungaLOdu engaL idaiyillaiyE


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

mAl – one who is affectionate towards his devotees

(due to that affection)
ari – having the nature of taking their sins away

(to be the eternally enjoyable companion for those whose sins were eliminated)
kEsavan – having beautiful locks
nAraNan – having natural relationship (which is the foundation for the previously explained qualities)
sImAdhavan – the lord of SrI mahAlakshmi (who nurtures such qualities)

(to have his qualities such as Sriya:pathithva (being the lord of SrI mahAlakshmi)m nArAyaNathva (being eternally related to everyone) shine, incarnating as)
gOvindhan – being obedient towards his devotees
vaigundhan – one who has the perfect abode to grant (to those who surrendered unto him seeing his obedience)
enRu enRu – repeatedly saying these aspects

(not having the desire fulfilled)
Olam ida – to call out in great sorrow

(to have this as the routine)
ennai – me
paNNi – doing
vittu – pushing aside
ittu – leaving
onRum – in any way
uruvum – his form
suvadum – any trace of reaching him
kAttAn – not showing;

(setting out to reject me)
Elam – having invigorating fragrance like cardamom
malar – having flower
kuzhal – having locks
annaimIrgAL – oh mothers!

(in this manner)
ennudai – my distinguished
thOzhiyargAL – oh friends!

(even if he does not show his face after engaging me in him)
en seygEn – he said “what can I do?”

(even if you say “leave it for now”)
pala kAlum – forever
senRum – even if it goes on
ANai – vow
kANbadhu – I will see him;
ungaLOdu – with you (who are trying to weaken my determination)
engaL – for me
idai – any relationship
illai – not there.

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

emperumAn has made me repeatedly say “emperumAn who is affectionate towards his devotees, is having the nature of taking their sins away, is having beautiful locks, is having natural relationship, is the lord of SrI mahAlakshmi, is obedient towards his devotees and has the perfect abode to grant [to his devotees]” and call him out in great sorrow; he pushed me aside and left me, without showing his form in any way and any trace of reaching him. Oh mothers having locks with flower which is having invigorating fragrance like cardamom! Oh my distinguished friends! He said “what can I do?” Even if it goes on forever, I will vow to see him; there is no relationship for me with 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

  • mAl – One who is an embodiment of affection towards his devotes. His affection of favouring AzhwAr to arrive up to this stage of calling out to him, starting from thiruviruththam 1 “poyn ninRa gyAnam“.
  • ari –  One who is capable of eliminating the enemies.
  • kEsavan – He has such beautiful locks that even if one enjoyed him forever, one will not feel contented.
  • nAraNan – One who has motherly care towards his devotees.
  • sImAdhavan – Being the lord of SrI mahAlakshmi which is the  cause for such motherly care towards his devotees.
  • gOvindhan – Due to his togetherness with her, he is subservient towards his devotees.
  • vaigundhan – One who has the supremacy for all of these aforementioned qualities.
  • enRu enRu – forever.
  • Olam ida – Calling out loudly to get his attention.
  • ennaip paNNi – As said in SrI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (the purpose of your birth is to send you (lakshmaNa) to the forest [along with SrI rAma]), making this to be my routine.
  • vittu – separating me from him.
  • ittu – discarding me like an insentient object.
  • onRum uruvum suvadum kAttAn – He is neither showing his form nor the hint for his location; showing his form as said in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids); when SrI bharathAzhwAn went to see SrI rAma, he identified the hermitage of SrI rAma from a distance, by the smoke coming of the fire sacrifice etc. He is neither showing his form nor his location as seen in these examples.
  • Ela malark kuzhal annaimIrgAL – When will I see you as you were [favourable towards me] before?
  • Ela malar – Flower which has fragrance similar to that of cardamom.
  • ennudaith thOzhiyargAL – Your duty is not to give me advice and withdraw me from him but to speak what is pleasing to me.
  • en seygEn – What will I do now since I don’t see any hint?

They say “you can ask us” and she says

  • kAlam pal senRum kANbadhu – Even if this goes on forever, I will not come back without seeing him.

They say “That is impossible” and she says

  • ANai – One who is going to give up will not vow. She is vowing on him.

Still they continued to advice her and hence she says

  • ungaLOdu … – I have no relationship with all of you and hence you need not advice 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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