thiruvAimozhi – 8.9.9 – paravAL ivaL

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Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki‘s friend says “She is always singing about emperumAn as the one who is having knowledge about all principles of vEdham starting with sAma vEdham”.

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

When asked “Is good conduct sufficient? Will one know about the conduct without studying the literature explaining such conduct? Isn’t the nature of the descendants of this clan as said in SrI rAmAyaNam bAla kANdam 13.21 ‘nishtitham sarva SAsthrEshu sarva vEdhEshu nishtitham‘ (janaka who has deeply analysed all literature and vEdhams)? So, he should have true knowledge in vEdhAntham matching the good conduct” parAnguSa nAyaki‘s friend says “There is no shortcoming in that as well”.


paravAL ivaL ninRirAp pagal pani nIr niRak kaNNa pirAn
viravAr isai maRai vEdhiyar oli vElaiyininRolippak
karavAr thadandhoRum thAmaraik kayam thIvigai ninRalarum
puravAr kazhanigaL sUzh thiruppuliyUrp pugazhanRi maRRE


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

pani – cool
nIr niRam – having complexion of water
kaNNan – krishNa
pirAn – the great benefactor’s
viravu – spread
Ar – filled
isai – having tune
maRai – by vEdhams starting with sAma vEdham
vEdhiyar – vaidhakas [followers of vEdham]
oli – tumultuous chants
vElaiyil – like ocean
ninRu – stand
olippa – as they are recited
karavu – crocodiles
Ar – filled
thadam thoRum – in every pond
thAmarai – lotus flower’s
kayam – area
thIvigai – like lamps which are lit
ninRu – remain
alarum – blossoming
puravAr – well organised
kazhanigaL – fields
sUzh – surrounded
thiruppuliyUrp pugazh anRi – other than the glories of thiruppUliyUr
maRRu – anything else
ivaL – she
ninRu – remaining firm
irAp pagal – night and day
paravAL – will not sing.

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

The tumultuous chants by vaidhikas, of vEdhams, starting with the musical sAma vEdham in a well spread, filled manner which is [speaking the glories] of krishNa, the benefactor, who is having the complexion of cool water, appear like the sound of ocean. The blossomed lotus flowers on the many ponds which are filled with crocodiles, appear like lamps which are lit, in thiruppuliyUr which is surrounded with well organised fields. parAnguSa nAyaki is not singing anything other than the glories of such thiruppuliyUr, remaining firm through night and day. tholkAppiyam “thadamum kayavum naLiyum perumai” (greatness is indicated by the words thadam, kayavu, naLi). thadam can be considered as banks. In this sense, it could be “lotus filled ponds with crocodiles on the banks”.

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

  • paravAL ivaL ninRu irAp pagal – She is speaking in an incohesive manner; she is speaking through night and day. Should we search for any other pramANam (proof) for this? Her words are pramANam themselves.
  • pani nIr niRak kaNNa pirAn – krishNa who has cool form and qualities [heart].
  • viravAr isai maRai – viravi – spreading everywhere. Arndhu – abundance. Well spread, abundant vEdham which is having tune. Alternative explanation – considering it to be “viraivAr“, virai – enjoyable, vAr – abundance, isai maRai – sAma vEdham [which is very enjoyable].
  • vEdhiyar oli – The chants of vEdham and the sounds of those who are discussing vEdhAntham.
  • vElaiyil ninRu olippa – Being louder than the sound of the ocean.
  • karavAr thadam thoRum – In ponds which are filled with crocodiles.
  • thAmaraik kayam – kayam implies group and greatness.
  • thIvigai – Lamp. The group of blossomed lotus flowers appears like collection of lamps which are well lit.
  • puravAr kazhanigaL sUzh – Fields where there are lots of arguments. parASara bhattar mercifully explains “While the brAhmaNas are arguing and fighting with each other while discussing vEdham, AzhwAr is glorifying the town”.
  • thiruppuliyUr pugazh anRi maRRu paravAr ivaL ninRu irAp pagal – She is constantly talking incohesively about the vEdham chants of the residents of the town, the loud arguments on vEdhAntham by the residents of the town and the enjoyable nature of the town.

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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