thiruvAimozhi – 10.6.8 – meynninRu

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Full series >> Tenth Centum >> Sixth decad

Previous pAsuram

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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

Eighth pAsuram, AzhwAr says “The most distinguished emperumAn arrived in thiruvAttARu as a very easily approachable person, and arrived and entered in my heart and shone; what virtuous deed did I do, to get this?”.


மெய்ந்நின்று கமழ் துளவ விரை ஏறு திருமுடியன்
கைந்நின்ற சக்கரத்தன் கருதும் இடம் பொருது புனல்
மைந்நின்ற வரை போலும் திரு உருவ வாட்டாற்றாற்கு
எந் நன்றி செய்தேனா என் நெஞ்சில் திகழ்வதுவே?

meynninRu kamazh thuLava virai ERu thirumudiyan
kainninRa chakkaraththan karudhum idam porudhu punal
mainninRa varai pOlum thiru uruva vAttARRARku
en nanRi seydhEnO en nenjil thigazhvadhuvE?


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

mey ninRu – remaining fully on the divine form
kamazh thuLavam – thiruththuzhAy which is spreading the fragrance, its
virai – pleasing smell
ERu – rising
thirumudiyan – having crown
karudhum idam – going where his divine heart desires
porudhu – attack
kai ninRa – (returning as said in “rAma pArSvam jagAma“) and staying on the divine hand
chakkaraththan – being the one with the divine chakra
punal – like ocean water
ninRa – firm
mai – having blackish complexion
varai pOlum – like mountain
thiru uruva – being with beautiful divine form
vAttARRARku – one who is easily approachable in thiruvAttARu

(Like periya udaiyAr (jatAyu) who served SrI rAma by giving up his own life as said in “rAvaNEnOpayam hrutham” and thiruvadi (hanumAn) who said in “dhrustA sIthA“)
en nanRi – what virtuous deed
seydhEnO – as I did to him
en nenjil thigazhvadhu – entering in my heart and shining there?

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

thiruththuzhAy which is spreading the fragrance by remaining fully on his divine form, is rising up to his crown; he is having the divine chakra which goes where his divine heart desires, attacks the target and returns to stay on his divine hand; he is having a beautiful divine form which resembles a mountain having firm blackish complexion like dark ocean water; what virtuous deed did I do to the easily approachable emperumAn at thiruvAttARu, for him to enter and shine in my heart?

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

  • mey … – One who is having divine crown where the fragrance of the thiruththuzhAy on his divine form, rises and reaches. Just as ocean water will climb up the mountain, the fragrance of the thiruththuzhAy on the divine feet covers the whole body and climbs up over his divine head.
  • kai … – Since sudharSana chakram is bhAvagya (one who understands the mood), he will understand the divine heart of sarvESvaran, enter into battle, destroy the enemies, will be victorious, and will return to emperumAn’s hand as said in SrI rAmAyaNam yudhdha kANdam 111.20 “svathUNIm punarAviSath” (arrow re-entered its own quiver). As said in SrI rAmAyaNam yudhdha kANdam 40.29 “rAma pArSvam jagAma” (he came back and stood next to SrI rAma). SrI rAmAyaNam yudhdha kANdam 40.29 is explained here [sugrIva went to attack rAvaNa even before SrI rAma did].
    • atha hari vara nAtha: – As the evil rAvaNa was standing under a pearl umbrella [highlighting his opulence] against perumAL (SrI rAma), sugrIva mahArAja being unable to tolerate that, charged at rAvaNa, attacked him for a long time and made him lose all his energy, and as he started engaging in mAyA yudhdham (illusory warfare), and thought “We will also be forced to fight in the same way; but that is not apt for us; we cannot cause harm to perumAL’s vow” and returned. [Did perumAL make a vow?] SrI rAmAyaNam sundhara kANdam 51.32 “rAmENa hi prathigyAtham” – perumAL who is sathya sankalpa (one with unfailing vow) is vowing. “haryrakshaNa sannidhau” – he vowed amidst great warriors. Hence, sugrIva mahArAja thought that he should not cause harm to that vow.
    • hari vara nAtha: – He did not do this since there is no one capable in his army to do so; he did it out of envy only [he wanted to serve rAma in a distinguished manner].
    • prApya sangrAma kIrthim – There is a separate glory in battle; he has such fame.
    • niSichara pathim – The evil one who is the shelter for those who engage in mischievous warfare. He separated the princes (SrI rAma and laskmaNa) from sIthA and kept her in a separate place.
    • Ajau – In the righteous warfare which is not their field of interest.
    • yOjayithvA SramENa – he gave fatigue to rAvaNa; and he himself acquired fame.
    • gaganam athiviSAlam lankayithvA – He effortlessly crossed over the space in-between.
    • arkkasUnu: – He manifested that he was “arkkasUnu:” (son of sUrya). When sun appears in udhayagiri (the mountain of dawn), it won’t stop moving until dusk.
    • rAma pArSvam jagAma – After leaving perumAL, as he thought that he did not do anything worthy there, instead of standing in front of perumAL, he stood on the side of perumAL.  He stood on the side thinking “Having not plucked the head of the evil rAvaNa and placed at the divine feet of perumAL, how can I stand in front of him?”
  • punal … – His form which resembles ocean, black pigment and firm mountain. Or form which resembles a mountain which does not lose its black complexion. It is not vAttARRArkku (for the respectable emperumAn in thiruvAttARu) – which indicates respect. It is vAttARRAnukku (for emperumAn in thiruvAttARu) [which is recited as vAttARRARku].
  • en nanRi seydhEnO – What virtuous deed did I do? Did I die in trying to protect sIthA as done by periya udaiyAr (jatAyu)? Or did I come back as done by thiruvadi (hanumAn) who said in SrI rAmAyaNam sundhara kANdam 65.10 “dhrusthA sIthA” (sIthA was seen)? Or, did I observe all the ordained karma for me to say that I have followed your orders? Considering which virtuous deed of mine, has he entered my heart and is shining as if attaining impossible benefit? emperumAn who is great in every aspect such as wearing thiruththuzhAy garland which highlights his opulence, having the weapon which will complete the tasks thought of by him, and having physical beauty, has entered and is remaining in my heart as if he has attained an impossible benefit.

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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