thiruvAimozhi – Simple Explanation – 2.10 – kiLaroLi

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

kOyil thiruvAymozhi

<< 1.2


AzhwAr desired for the kainkaryam which is pleasing to emperumAn. emperumAn thought about thirumAlirunjOlai which is known as theRkuth thirumalai (southern sacred hill) and showed his presence there to AzhwAr and said “I have arrived here for you and you can come and engage in all kinds of kainkaryam here”. Hearing that, AzhwAr fully enjoys the sacred hill and becomes pleased.

First pAsuram. AzhwAr says “The goal is thirumalai which is dear to sarvESvaran who has unsurpassed radiance”.

kiLaroLi iLamai keduvadhan munnam
vaLaroLi mAyOn maruviya kOyil
vaLariLam pozhil sUzh mAlirunjOlai
thaLarvilarAgil sArvadhu sadhirE

thirumalai which is known as thirumAlirunjOlai due to being surrounded by gardens which are growing yet youthful, is the divine abode of increasingly radiant sarvESvaran who has amazing abilities (his radiance increasing after descending here for his devotees) and who is staying here firmly; being in the (beginning of) one’s youth, which is qualified for rising knowledge and radiance and being free from sorrow, it is best to reach such thirumalai.

Second pAsuram. AzhwAr says “Enjoying the dhivyadhESam that has azhagar’s thirumalai (sacred hill) is the ultimate goal”.

sadhiriLa madavAr thAzhchchiyai madhiyAdhu
adhirkural sangaththu azhagar tham kOyil
madhi thavazh kudumi mAlirunjOlai
padhi adhu Eththi ezhuvadhu payanE

One should not be attached to the words and actions of intelligent and youthful damsels who mesmerise others; instead one’s goal should be to praise the well-known place of thirumAlirunjOlai and rise; this thirumAlirunjOlai is the divine mountainous abode of azhagar emperumAn, having many tall peaks which are touched by the moon; azhagar emperumAn has unsurpassed beauty due to having SrI pAnchajanyam that is blowing (due to the joy acquired from the togetherness). This pAsuram is spoken by AzhwAr towards his mind/heart.

Third pAsuram. AzhwAr says “To desire for the hill nearby thirumalai where the most generous emperumAn resides, is the goal”.

payan alla seydhu payanillai nenjE
puyal mazhai vaNNar purindhuRai kOyil
mayal migu pozhil sUzh mAlirunjOlai
ayan malai adaivadhu adhu karumamE

Oh heart! There is no use in performing useless activities. emperumAn is like a black cloud that  holds drizzles and droplets of water and showers rain without discriminating between land and water (sea); being friendly, he is residing eternally in the beautiful abode of mAlirunjOlai surrounded by garden that captivates; reaching a mountain near thirumalai is a natural activity [for the AthmA] and must be done.

Fourth pAsuram. AzhwAr says “to attain thirumalai which is surrounded by huge gardens and which is the abode of rakshaka (protector) , is the apt action [for devotees]”.

karumavan pAsam kazhiththu uzhanRuyyavE
perumalai eduththAn pIdudai kOyil
varumazhai thavazhum mAlirunjOlai
thirumalai adhuvE adaivadhu thiRamE

emperumAn who lifted the huge (gOvardhana) hill and protected the cowherd girls/boys, eternally resides manifesting his radiance in the divine abode of mAlirunjOlai that has very tall and wide gardens which are touched by the floating, laden clouds; he resides there to remove the karmas which are bondage and which are difficult to remove, and to accept the services of the jIvAthmAs; thus, to reach that thirumalai itself is that which is to be done [by all].

Fifth pAsuram. AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai which is the abode of the one who holds the divine chakra to protect [others]”.

thiRamudai valaththAl thIvinai perukkAdhu
aRamuyal Azhip padai avan kOyil
maRuvil vaN sunai sUzh mAlirunjOlai
puRa malai sArap pOvadhu kiRiyE

Instead of increasing cruel sins (such as engaging in those acts which are forbidden etc) through one’s many types of abilities, the best means is to go and approach the hill that is in the outer ring of mAlirunjOlai (thirumalai) that is surrounded by unblemished ponds which help those  who approach them in all ways; such thirumalai is the abode of azhagar emperumAn who is holding the divine chakra as a weapon, that is engaged in righteous acts (such as protecting his devotees).

Sixth pAsuram. AzhwAr says “Contemplating on the path that leads to thirumalai (divine hill) which is the abode of emperumAn who is greatly attached to his devotees, in itself is good”.

kiRiyena ninaimin kIzhmai seyyAdhE
uRiyamar veNNey uNdavan kOyil
maRiyodu piNaisEr mAlirunjOlai
neRipada adhuvE ninaivadhu nalamE

Instead of engaging in inferior aspects (of being attached to worldly pleasures), consider this as the best means; (that is because, ) this is the temple of krishNa who consumed the butter that was accumulated and safely kept in the (pot from the) suspended rope. Also, this mAlirunjOlai is where the female deer are united with their calves; to meditate upon entering the path to such thirumalai is the goal.

Seventh pAsuram. AzhwAr says “It is best to be favourable towards thirumalai which is the abode of emperumAn who helps during praLayam (deluge)”.

nalamena ninaimin naragazhundhAdhE
nilamunam idandhAn nIduRai kOyil
malamaRu madhisEr mAlirunjOlai
valamuRai eydhi maruvudhal valamE

Instead of being immersed in this hell named samsAram (material realm), keep this as the ultimate goal in your intellect: to acquire the favourable aspects of the relationship (as SEsha/servant and SEshi/master) in thirumalai which is having the well placed moon with no blemish (due to rubbing on the peaks). This thirumalai is the eternally residing temple of emperumAn who lifted up the earth (as varAha perumAL) once upon a time (during praLayam (destruction)).

Eighth pAsuram. AzhwAr say “It is natural fit for the AthmA to eternally act favourably in thirumalai which is the abode of krishNa who is favourable towards his devotees”.

valam seydhu vaigal valam kazhiyAdhE
valam seyyum Aya mAyavan kOyil
valam seyyum vAnOr mAlirunjOlai
valam seydhu nALum maruvudhal vazhakkE

thirumalai is the abode of the temple of amazing lord krishNa who does favourable aspect of being dependent on the devotees; such thirumalai is favourably served by nithyasUris, the residents of paramapadham. It is proper for the AthmA to acquire strength (for the senses) and engage in favourable acts such as circumambulation etc towards thirumalai and be together forever [with emperumAn] instead of wasting such strength on worldly matters.

Ninth pAsuram. AzhwAr says “The firm faith in thinking ‘I should worship the abode of emperumAn who killed pUthanA’ is the cause for victory”.

vazhakkena ninaimin valvinai mUzhgAdhu
azhakkodi attAn amar perum kOyil
mazhakkaLiRRinam sEr mAlirunjOlai
thozhak karudhuvadhE thuNivadhu sUdhE

You think that this is fitting to the nature [of the soul] instead of getting drowned in very powerful sins; mAlirunjOlai is the divine huge temple where emperumAn, who killed the demoniac girl (pUthanA), is well-settled; herds of elephant calves reach such thirumalai; the cause (to win over the samsAram) is to have full faith in the mind to worship such thirumalai.

Tenth pAsuram. AzhwAr concludes saying “the goal is to enter thirumalai which is the abode of emperumAn who is the propagator of vaidhika gyAnam (knowledge [based] on vEdham)” as he started.

sUdhenRu kaLavum sUdhum seyyAdhE
vEdhamun viriththAn virumbiya kOyil
mAdhuRu mayil sEr mAlirunjOlai
pOdhavizh malaiyE puguvadhu poruLE

Thinking that stealing (without the knowledge of the victim) and taking away (while the victim is watching) wealth are simple means to earn wealth, one should not engage in such activities; instead one should consider entering thirumalai (thirumAlirunjOlai) as the goal; this thirumalai is the joyful abode of emperumAn who explained the principles of vEdham (through gIthA etc) long ago; it is also the place which has tall, expansive gardens which are populated by peacocks having softness and which have blossoming flowers. mAdhuRu is also explained as peacocks living together with their females.

Eleventh pAsuram. AzhwAr says “This thiruvAimozhi (decad) itself will end the bondage (to this materialistic realm) of those who learnt it and will unite them with the divine feet of azhagar emperumAn“.

poruL enRu ivvulagam padaiththavan pugazh mEl
maruLil vaN kurugUr vaN SatakOpan
theruL koLLach chonna OrAyiraththuL ippaththu
aruL udaiyavan thAL aNaivikkum mudiththE

The most generous nammAzhwAr who is the leader of the distinct/beautiful AzhwArthirunagari, being devoid of ignorance, mercifully explained the true knowledge to the jIvAthmAs, in this decad which is among the distinct thousand pAsurams, glorifying the qualities (such as dhayA (mercy), kshamA (patience), audhArya (generosity) etc) of emperumAn who created this world, to have the result (of getting the friendship of his devotees); such decad itself will eradicate samsAram (bondage in this material realm) and enable reaching the divine feet of azhagar emperumAn who is completely merciful.


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), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. 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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