thiruvAimozhi – 8.9.1 – karu mANikka malai

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

Full series >> Eighth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s friend says “Having seen emperumAn‘s beautiful limbs, she became immersed in that beauty, not to know anything else”.

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.


karu mANikka malai mEl maNiththadandhAmaraik kAdugaL pOl
thirumArvu vay kaN kai undhi kAl udai AdaigaL seyya pirAn
thirumAl emmAn sezhu nIr vayal kutta nAttuth thiruppuliyUr
aru mAyan pEr anRip pEchchilaL annaimIr! idhaRken seygEnO?


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

karu – having blackish complexion
mANikka malai mEl – atop a carbuncle hill
maNi – having (attractive) glow
thadam – expansive
thAmaraik kAdugaL pOl – like lotus forests
thirumArvu – divine chest (which holds lakshmI and kausthuba gem)
vAy – divine lips
kaN – divine eyes
kai – divine hands
undhi – divine navel
kAl – divine feet
udai AdaigaL – divine clothes’
seyya – having the red complexion
pirAn – being the benefactor who lets his devotees enjoy
thiru – of pirAtti (who eternally enjoys such beauty)
mAl – being the dear consort
emmAn – one who is our lord (due to such beauty)
sezhu – beautiful
nIr – having water
vayal – having fields
kuttanAttuth thiruppuliyUr – in kuttanAttuth thiruppuliyUr [a divine abode in modern day kEraLam]
aru – difficult to attain
mAyan – amazing lord’s
pEr – divine name
anRi – other than
pEchchu – any other word
ilaL – is not uttering;
annaimIr – Oh mothers!
idhaRku – for her state
en – what
seygEnO – shall I do? – [parAnguSa nAyaki‘s friend] announces her inner torment.

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

parAnguSa nAyaki‘s friend announces her inner torment – emperumAn appears like expansive lotus forests atop a blackish carbuncle hill with reddish divine chest, divine lips, divine eyes, divine hands, divine navel, divine feet and divine clothes; emperumAn is the benefactor who lets his devotees enjoy him, is the dear consort of pirAtti and is our lord residing in kuttanAttuth thiruppuliyUr having fields with beautiful water; parAnguSa nAyaki is not uttering any word other than the divine name of such difficult to attain, amazing lord; oh mothers! What shall I do for her state?

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

  • karu mANikka malai mEl – Atop a perfectly enjoyable hill, which is having darkness to cool down the hearts of those who enjoy and is glowing abundantly. Also said as a dark hill which will remove the darkness. This is called abhUthOpamA (simile implying an impossibility).
  • maNith thadam thAmaraik kAdugaL pOl – His divine form and divine limbs appear to be a crystal clear pond atop such a hill, having forests of lotus flowers.
  • thirumArvu – The divine chest where pirAtti, our hold/hope, resides. The redness in the chest is due to the auspicious presence of pirAtti there.
  • vAy –  For those who established their relationship with emperumAn through her, the divine lips will give favourable speech.
  • kaN – The eye which will fulfil the remaining aspects with its glance, when the lips fumble to speak sweet words, due to having seen the dear ones.
  • kai – The hands which will embrace those who are won over by his glance.
  • undhi – The divine navel which can captivate those who fall at the apt target [divine feet]; it is the swirl which captures everyone in the middle.
  • kAl – The divine feet where one will fall after having been won over by all these aspects.
  • udai AdaigaL – The divine clothes which are engaged while remaining at the divine feet; [In amalanAdhipirAn, thiruppANAzhwAr said] in pAsuram 1 “kamala pAdham” (lotus foot) and then in pAsuram 2 “sivandha Adai” (reddish clothes).
  • pirAn – One who remains with such beauty as said in jithanthE sthOthram “bhakthAnAm” (for the devotees).
  • thirumAl – Not just beauty; he has supremacy matching pirAtti’s qualities as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka).
  • emmAn – [parAnguSa nAyaki‘s] friend is saying – When one asks “please give parAnguSa nAyaki [in marriage] to emperumAn“, he remains great, so that one need not wonder “Is he a good match for her?” How great is my lord!
  • sezhu nIr … – Surrounded with fields which have abundance of beautiful water.
  • kutta nAttuth thiruppuliyUr – The name of the region is kuttanAdu [thiruppuliyUr is the name of the dhivyadhESam which is inside this region].
  • aru mAyan – Amazing lord who is difficult to attain.
  • pEr anRip pEchchu ilaL – She is not even uttering the divine names which indicate other states of emperumAn such as para (emperumAn in paramapadham), vyUha (emperumAn in kshIrAbdhi) and vibhava (emperumAn’s incarnations). She is not even uttering the divine names of emperumAn in other dhivyadhESams.
  • annaimIr idhaRku en seygEnO – To make it appear as if she also found out about it along with the relatives now, parAnguSa nAyaki‘s friend is asking “what shall I do now?”

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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