thiruvAimozhi – 9.1.3 – poruL kaiyuNdAy

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Full series >> Ninth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “All others but emperumAn would pretend as relatives when there is a benefit for them and will abandon when there is danger; hence, worship krishNa who is the natural Apathsaka (companion during danger) for all”.

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.


poruL kai uNdAych chellak kANil pORRi enRERRezhuvar
iruL koL thunbaththinmai kANil ennE! enbArum illai
maruL koL seygai asurar manga vada madhuraip piRandhARku
aruL koL ALAy uyyal allAl illai kaNdIr araNE


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

kai – in hand
poruL – wealth
uNdAy sella – present
kANil – when they see
pORRi enRu – performing mangaLASAsanam
ERRu – accepting (whatever was given by him (the individual))
ezhuvar – leave (as they desire);
iruL koL – abundance of ignorance and darkness
thunbaththu – very sorrowful
inmai – poverty
kANil – when they see
ennE – alas!
enbArum – showing compassion saying
illai – not there;

(for the universe)
maruL koL – heart wrenching
seygai – having activities
asurar – demons
manga – to destroy them
vada madhurai – in northern mathurA
piRandhARku – for krishNa who incarnated in
aruL koL – being the target of his mercy
ALAy – being servitors
uyyal allAl – other than being uplfited
araN – other refuge
illai – not there.

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

When they (relatives) see the presence of wealth in his (individual’s) hand, they will perform mangaLASAsanam, accept what is given by him and leave; when they see very sorrowful poverty which has abundance of ignorance and darkness, they won’t be there to show compassion saying “alas!”; hence, other than being uplifted by being servitors and being the target of the mercy of krishNa who incarnated in northern mathurA to destroy the demons who were having heart-wrenching activities, there is no other refuge.

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

  • poruL kai uNdAych chellak kANil – This individual will open the bag, close the bag and save certain things. When such wealth is actively being accessed by him and seen [by others]…
  • pORRi enRu – They will speak as if they are fully focussed on the welfare of others. They will say “your wealth should increase further”. He will affectionately look at them thinking “there is someone who is fully caring towards us!”

Knowing that he will never become merciless towards them,

  • ERRu ezhuvar – They will rise saying “We are leaving. Should you not give us something?”
  • iruL … – When looking at poverty which causes ignorance and sorrow,
  • ennE enbArum illai – There is no one to even say “alas!” piLLai thirunaRaiyUr araiyar would explain – An individual gives [wealth] to another person and in the end becomes poor; the one who received and became rich even would not come and enquire “how are you doing?” Not just that, if that person who became rich visits the one who initially gave him wealth and spends some time, at least others would think “Oh! This (poor) person is related to that (rich) person” and the poor person can survive with that reputation; but the second person would not even do that.
  • maruL … – Now, it is explained that emperumAn who is akarmavaSya (not affected by any karma) incarnates and helps his devotees even when they did not have any wealth to offer, to eliminate their sufferings. For one who incarnated without anyone praying to do so, to destroy the demoniac clan which engages in activities which cause bewilderment in the hearts of chEthanas (sentient beings).

what should we do for him?

  • aruL koL … – Other than being the target of his mercy, and becoming uplifted, all one needs to do is to not reject emperumAn‘s mercy; emperumAn is of the nature that he will praise those who accept his mercy as in SrI bhagavath gIthA 7.18udhArA:” (magnanimous persons). There is nothing in the individual to accept; for emperumAn, there is nothing more to be done, since emperumAn is pUrNa (complete in himself). The relationship [between paramAthmA and jIvAthmA] is natural; if the individual decides to pursue emperumAn, emperumAn considers it as his own gain; hence vilakkAmai (non-rejection) is the only requirement.
  • illai kaNdIr araNE – This is the only protection; everything else will end up as disaster only. Any other means which are considered as protection is similar to a child considering fire to be a bundle of gems. “AdharENa yadhAsthauthi dhanavantha dhanEchchayA | thadhAchEth viSvakarthAram kOna muchyEdhabandhanAth ||” (If one who gleefully praises a wealthy person with the desire to acquire wealth, praises the creator of the world with such great desire, why would he not be freed from bondage?) – since he is used to praising others, he would praise highly. But is he praising a magnanimous person? [No] dhanavantham – useless blade of grass; there is no real love in him. And who prayed to him? dhanEchchayA (those who are interested in wealth). If the same desire is shown towards emperumAn who is the owner of everything, who is much greater than the wealthy person explained previously, emperumAn will not place this individual in a position to praise a mortal person for wealth.

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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