thiruvAimozhi – 10.10.5 – pOra vittittu

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

Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “If you are abandoning me considering that I can attain you with my own effort, is there anything known as I and mine? I will only perish”.

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.


pOra vittittu ennai nI puRam pOkkal uRRAl pinnai yAn
Araik koNdu eththai andhO enadhenbadhen? yAnenbadhen?
thIra irumbuNda nIradhu pOla en Aruyirai
Arap paruga enakku ArAvamudhAnAyE


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

thIra – to be cured (of its fever)
irumbu – iron
uNda – drank
nIradhu – like water
en Aruyirai – my AthmA’s
Ara – fully (to cure the fatigue)
paruga – to drink
enakku – for me
ArA – insatiable
amudhAnAyE – you became nectar;

(this being the case)
nI – you (who revealed yourself to let me enjoy you knowing your greatness and to lead me to the goal)
pOra vittu – discarding it (after destroying it)
ittu – abandoning me (like an insentient object will be abandoned)
ennai – me (who has no other refuge)
puRam – in worldly pleasures which is outside (of you)
pOkkal uRRAl – if you think about doing it
pinnai – subsequently (after being abandoned by you who are omnipotent)
yAn – I (who am incapable)
AraikkoNdu – with who else (who will lead me to the goal)
eththai – which goal
andhO – alas! (will attain);
enadhu enbadhu en – I have no faculties which can be claimed as mine
yAn enbadhu en – there is no independent doer to be claimed as I.

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

Just as iron drank water to cure its heat, to eliminate the fatigue of my AthmA, you became the insatiable nectar for me to drink fully; if you think about discarding and abandoning me and making me to engage in worldly pleasures which is outside of you, subsequently which goal will I attain, and  with who else; alas! I have no faculties which can be claimed as mine and there is no independent doer to be claimed as I. Implies that there is nothing left. AzhwAr becomes sad in saying the contrary words “AraikkoNdu eththai“. Also implies that AzhwAr is saying “You revealed your enjoyability to fully drink me as said in ‘irumbuNda nIrpOl en AthmAvai muRRap paruginAn‘ “.

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

  • pOra vittu ittu – Abandoning me and pushing me away from you.
  • ennai – I, who have no other refuge.
  • nI – You, who brought me up to this level starting from srushti (creation); you who are the protector of all.
  • ennai – I, who am the ultimate state of ignorance and inability.
  • nI – You, who are complete in knowledge and ability. It looks like pushing someone who is not able to reach the shore, in to the river.
  • ennai nI – There is one person who is blind and lame; there is another person who has fit eyes and legs; AzhwAr is asking “who will lead whom?” As said in jithanthE sthOthram “naiva kinchith parOkshanthE prathyakshOsi na kaSchith” (There is nothing that you are unaware of; you are not known by anyone).
  • nI – You, who are said as in nAnmugan thiruvandhAdhi 60AL pArththuzhi tharuvAy” (searches for devotees) and thiruvAimozhi 2.7.6edhir sUzhal pukku” (comes across from the opposite side and catches).
  • puRam pOkkal uRRAl – If you are determined to engage me outside of you. If you abandon me considering that I can take care of my own destiny.
  • pinnai yAn Araik koNdu eththai – After being abandoned by you who are omnipotent, what means can I, who am unable, pursue, and to attain what goal? AzhwAr is saying “Arai” (by whom) to indicate that the goal can be attained with the help of a sentient being and not merely with insentient activities [such as karma, gyAna, bhakthi yOgam].
  • andhO – It is sad that I have to advice you who said in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (surrender unto me only)!
  • enadhu enbadhen yAn enabdhen – AzhwAr is saying “I am gone”.
  • nIr … – Just as a hot iron [object like rod] will absorb the water to reduce its fever [heat], you showed your perfectly enjoyable nature and captivated me, to fully enjoy my AthmA, .
  • en Ar uyirai Arap paruga – I thought you united with me to eliminate my fatigue; but it seems that you showed yourself to me to eliminate your own fatigue. You showed yourself to me for your own sake. Alternative explanation – vibhakthi vyathyayam (case should be changed) [i.e. Aruyirai should be changed to Aruyir – dhvithIyA vibhakthi (accusative case) should be changed to prathamA (nominative case)]; to have my AthmA drink you fully; in this case, it will mean “Just as hot iron will drink water to eliminate the heat, oh one who previously remained perfectly enjoyable for me and allowed me to drink you to eliminate all my heat!” [in the first explanation, emperumAn is equated to hot iron and in the alternative explanation, AzhwAr is equated to hot iron]
  • enadhu enbadhen yAn enbadhen – When asked “If the result is yours, should you also not have a part in the means?” AzhwAr says “Is there any separate faculty for me? Is there an entity named ‘I’ which can remain separate from you? Is there anyone else other than the SarIri (AthmA) who can protect the SarIra (body)? [Here bhagavAn is AthmA and AzhwAr is the body]”

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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