thiruvAimozhi – 10.6.3 – naNNinnam nArAyaNanai

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Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Third pAsuram. AzhwAr says “Oh heart! While we remain thinking that emperumAn is capable of pursuing us, why are the results different?”.


நண்ணினம் நாராயணனை நாமங்கள் பல சொல்லி
மண் உலகில் வளம் மிக்க வாட்டாற்றான் வந்து இன்று
விண் உலகம் தருவானாய் விரைகின்றான் விதி வகையே
எண்ணினவாறு ஆகா இக் கருமங்கள் என் நெஞ்சே!

naNNinam nArAyaNanai nAmangaL pala solli
maN ulagil vaLam mikka vAttARRAn vandhu inRu
viN ulagam tharuvAnAy viraiginRAn vidhi vagaiyE
eNNinavARu AgA ik karumangaL ennenjE!


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

en nenjE – Oh heart which is a tool for my enjoyment!

(revealing the qualities such as supremacy, simplicity and enjoyability)
pala nAmangaL – many divine names
solli – reciting
nArAyaNanai – the unconditional relative who has the divine name nArAyaNa (which is the root of all his divine names)
naNNinam – got to surrender unto him;
maN ulagail – on this earth
vaLam – having the wealth of qualities such as Seelam (simplicity), saulabhyam (easy approachability) etc
mikka – having abundance
vAttARRAn – one who is standing in thiruvAttARu
vandhu – arrived (without my prayer, on his own desire)
inRu – today (without any reason on my side)
viN ulagam – paramapadham
vidhi vagaiyE – with our permission
tharuvAn Ay – to bestow
viraiginRAn – he is rushing;
ikkarumangaL – these activities
eNNina ARu AgA – instead of the ways we thought (our going towards him, our praying to him, our craving for it and our looking at his thoughts), it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

Oh heart which is a tool for my enjoyment! We got to surrender unto the unconditional relative who has the divine name nArAyaNa, reciting his many divine names; he has arrived on this wealth and is standing in thiruvAttARu with abundance of wealth of qualities such as Seelam, saulabhyam etc, and is rushing to bestow paramapadham to us with our permission; instead of the ways we thought, it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.

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

  • nArAyaNanai nAmangaL pala solli – naNNinam – We attained the apt lord.
  • nAmangaL pala solli – To attain the goal [of liberation and eternal kainkaryam], this divine name nArAyaNa itself is enough as said in “namO nArAyaNAyEthi manthras sarvArtha sAdhaka:” (This ashtAkshara manthram is sufficient to attain all results). Triggered by the love, reciting many divine names.
  • maN ulagil … – One who has thiruvAttARu which has more abundance [of opulence] than paramapadham, as his identity.
  • vaLam – Wealth. Since there are many entities to be protected, there is abundance of wealth for the rakshaka (protector), here; since there is no break in kainkaryam, there is abundance of wealth for the servitor, here.
  • vandhu – Arriving here through all the abodes which we would have had to travel to reach him.
  • inRu – Until yesterday, there was nothing on our side to get such result; we have seen this wonderful dawn today.
  • viN ulagam tharuvAnAy – He is not stopping with just allocating some place for us in paramapadham. He is terminating the status quo of the abode being common for all as said in thiruvAimozhi 3.9.9vAnavar nAdu” (the spiritual realm which is owned by nithyasUris) and thiruvAimozhi 10.9.6 “ANmingaL vAnagam” (rule over the spiritual realm), and is eager to bestow it to us exclusively. emperumAn’s thought is that AzhwAr does not qualify to remain in this world which goes through creation and annihilation. Bestowing it on AzhwAr exclusively means, giving him as he prayed in thiruvAimozhi 3.3.1vazhuvilA adimai” (continuous kainkaryam).
  • viraiginRAn – He is not relaxed like us. We are relaxed at times as said in thiruvAimozhi 2.9.5siRappil vIdu – iRappil eydhuga eydhaRka” (After shedding this body, let me reach paramapadham or not). [On the other hand] emperumAn has packed all the luggage ahead of AzhwAr, and when AzhwAr was late, he went back to AzhwAr and urged “AzhwIr! Are you ready? Are you ready?” As emperumAn let AzhwAr remain here for a particular purpose [of singing thiruvAimozhi] and as that purpose is coming close to an end, emperumAn is urging AzhwAr to go. His urge is so much that, even after being sarvaSakthan, he cannot wait for orderly fulfilment of the purpose and AzhwAr leaving after that. He is unable to remain patient for the task which was vowed by himself.

When asked “Let him accomplish what he desires; if he is sarvESvaran who is omnipotent, why is he rushing here?” AzhwAr says,

  • vidhi vagaiyE – He is thinking to bestow us paramapadham as per our command. AzhwAr himself said in thiruvAimozhi 2.9.1emmA vIttuth thiRamum seppam” (I won’t ask for the form of liberation that is great in all ways); giving up such thought, if he forces emperumAn to bestow liberation as he did in thiruvAimozhi 10.10.6 “uNdittAy ini uNdozhiyAy” (You enjoyed me before, now you enjoy me fully) and thiruvAimozhi 10.10.2 “thiruvANai ninnANai” (I vow by SrI mahAlakshmi, I vow by you – you should bestow, you should accept me), emperumAn was willing to bestow it.
  • vidhi vagaiyE – viNNulagam tharuvAnAy viraiginRAn – Before AzhwAr acquired the taste for emperumAn, emperumAn tried to corner AzhwAr with great urge; after acquiring the taste, AzhwAr pursued emperumAn with great urge; seeing that emperumAn acquired even greater urge, which is way beyond AzhwAr’s urge; seeing that, AzhwAr becomes amazed. emperumAn remains relaxed only until AthmA acquires the taste for him; once the taste is acquired, emperumAn will rush to make the AthmA attain the result fully. Wouldn’t the owner rush to acquire the owned?
  • eNNina ARu AgA – Did we not pray only for relief from suffering as said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this lowlife any more)? Did we think that he would rush to attain me?
  • ikkarumangaL – In bhagavath vishayam, the attainment of result is not as per one’s expectation. If we ask some worldly people to help us in accomplishing some task, we have to follow up with them until the task is accomplished; [oh heart!] do not think like that in bhagavath vishayam.
  • en nenjE – Did we not get him to rush towards our task, due to your proper disposition towards him?  Did you not become the cause for mOksham (liberation) instead of bandham (bondage)? Are you not the cause for this abundance?

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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