thiruvAimozhi – 8.10.4 – ingE thirindhERku

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

Full series >> Eighth Centum >> Tenth 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, AzhwAr says “If I get to praise and serve emperumAn to please SrIvaishNavas, the ultimate goal for me is to remain here in this world itself which is praiseworthy due to their moving around here”.

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.


ingE thirindhERkizhukkuRREn? iru mA nilam mun uNdumizhndha
sengOlaththa pavaLa vAych chendhAmaraik kaN en ammAn
pongEzh pugazhgaL vAyavAyp pulan koL vadiven manaththadhAy
angEy malargaL kaiyavAy vazhipattOda aruLilE


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

iru – expansive
mA – praiseworthy
nilam – universe
mun – during the danger of deluge
uNdu – consumed
umizhndha – while spitting it out (subsequently)
sem – reddish
kOlaththa – having beauty
pavaLam – like coral
vAy – divine lip
sem – reddish
thAmarai – like lotus
kaN – having divine eye
en – my
ammAn – lord
pongu – actively
Ezh – rising
pugazhgaL – his qualities
vAyavAy – to be the target of my speech
pulan koL – captivating all the senses
vadivu – form
en – my
manaththadhAy – to be in my heart
angu – there
Ey – matching
malargaL – flowers
kaiyavAy – to be in hands
vazhi – in the path (of service done by bhAgavathas with the three faculties)
pattu – being aligned
Oda – and act
aruLil – if he blesses

(Would I have any desire for paramapadham?)
ingE – in this world
thirindhERku – for me who is moving around
en – what
izhukkuRRu – is the insult?

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

emperumAn, my lord, is having beautiful, coral-like, reddish, divine lips which consumed the expansive, praiseworthy universe during the danger of deluge and spat it out, and is having reddish, lotus-like, divine eye; what is the insult if he blesses me who is moving around in this world, to be aligned and act in the path to have his actively rising qualities to be the target of my speech, his form which captivates all my senses to be in my heart and to hold flowers matching his greatness in my hands?

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

  • ingE thirindhERku – You said in previous pAsuram “siRu mA manisar” and “ingE“; but isn’t this world said as in thiruvAimozhi 10.6.1 “iruL tharu mA gyAlam” (the world which gives darkness/ignorance)? Isn’t it in paramapadham where one gets to engage in bhagavath anubhavam (enjoying bhagavAn) which leads to bhAgavatha kainkaryam (service to bhAgavathas)? AzhwAr is saying “What is wrong to live here, if we get the same bhagavath anubhavam by his mercy here itself?” Implies AzhwAr saying – even for our experience in paramapadham, his mercy is the reason; if that is received here itself, what is wrong?
  • izhukkuRRu en – What is the inferiority?
  • iru mA nilam mun uNdu umizhndha – During deluge, placing the greatly expansive universe in his stomach and protecting it, and releasing it during creation.
  • sem kOlaththa pavaLa vAy – One who is having beautiful divine lips which will make one not to let go of him even if he pushes one in to the deluge. Reddish, beautiful coral-like divine lips.
  • sem thAmaraik kaN en ammAn – One who made me say “jitham” (you have won) by his glance. One who enslaved me by the qualities and beauty mentioned here.
  • pongEzh … – pongi – spreading out; kEzh – beauty. To have his actively rising auspicious qualities in my mouth. The qualities which have the agitation of a flood, which can agitate those who entered [to enjoy them].
  • pulan koL vadivu en manaththadhAy – To have his form which captivates all the senses, in my mind.
  • angEy malargaL kaiyavAy – To have flowers matching his form, in my hands.
  • vazhipattOda aruLil – If we are blessed to follow the path properly; if we get his mercy so that we get to serve his divine feet with my mind, speech and body.
  • ingE thirindhERku izhukkuRRu enAzhwAr is saying that if he gets bhagavath kainkaryam which is pleasing to bhAgavathas, in this world itself, by his mercy, that will be considered as his purushArtham (attainable goal).

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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