thiruvAimozhi – 1.2.8 – uLLam urai

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Full series >> First Centum >> Second decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

What tools are to be used to perform kainkaryam?

Highlights from nanjIyar‘s introduction

In the 8th pAsuram, nammAzhwAr explains the method of worshiping/serving bhagavAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Similar to nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

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

When asked “when we consider ourselves as part of his wealth, we realise our existence and realise that we have our senses. Would we not need other tools to worship him?” nammAzhwAr explains the method of worshiping/serving bhagavAn.


உள்ளம் உரை செயல் உள்ள இம் மூன்றையும்
உள்ளிக் கெடுத்து இறை உள்ளில் ஒடுங்கே

uLLam urai seyal uLLa im mUnRaiyum
uLLik keduththu iRai uLLil odungE

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

uLLam – mind which is used for meditation, etc.
urai – speech which is used for verbal glorification, etc.
seyal – body which is used for prostrating, etc.
uLLa – which we have from the beginning
im mUnRaiyum – these three which are readily available to us
uLLi – understanding their purpose
keduththu – giving up attachment towards worldly pleasures
iRai uLLil – towards the master who is apt for us
odungu – become totally subservient

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

Understanding the purpose of mind, speech and body which we have from the beginning and which are readily available to us, give up the attachment towards worldly pleasures and become totally subservient towards the master who is apt for us.

Here mind, speech and body are focussed on their respective actions.  “uLLi keduththu” – this is also explained as “meditate upon the previous actions (of engaging in worldly pleasures) and give up such attachments”.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Instead of having to earn the tools, the tools to worship emperumAn (mind, speech and body) are already given to us for engaging them in bhagavath vishayam. Meditating upon this aspect, give up attachments towards other aspects and engage them fully in bhagavath vishayam.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

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

  • uLLam urai seyal – When the mind which is attached to external pleasures is turned inwards (towards the true nature of jIvAthmA), it becomes favourable for meditating upon bhagavAn. When such meditation deepens, it overflows through speech as explained in thiruvAimozhi 8.10.4 “pongEzh pugazhgaL vAyavAy” (the glorification of his auspicious qualities that was an outcome of the overflowing experience in mind). The body facilitates falling on emperumAn‘s lotus feet and worshipping him as explained in srI rAmAyaNam kishkinthA kANdam 4.12 “guNair dhAsyamupAgatha:” (serving srI rAma being overwhelmed by his auspicious qualities).
  • uLLa immUnRaiyum – already existing these three faculties. sEshi (master) himself gave this to the jIvAthmAs to serve him; hence the jIvAthmA need not look for external tools. Here, iraNdAm thiruvanthAdhi 21 “thAmuLarE” and mudhal thiruvanthAdhi 95 “nAvAyiluNdE” pAsurams need to be remembered.
  • uLLik keduththu – Analysing the purpose of these senses and body which are engaged in worldly pleasures, one needs to pull them back from external pleasures and engage them in bhagavath vishayam.
  • iRai uLLil odungE – Like a farmer who diverts the water from being wasted into dry lands to being used in fertile crops, one should engage these senses and body in bhagavath vishayam which is apt for the true nature of the jIvAthmA instead of letting them go astray. odukku (control/engage) has become odungu.

nampiLLai beautifully explains iraNdAm thiruvanthAdhi 21 “thAmuLarE” pAsuram here.

  • thAmuLarE – one exists – one need not go and search for oneself anywhere.
  • thamuLLam uLLulLadhE – one need not go and acquire mind from elsewhere to meditate upon emperumAn. When one exists, one’s mind exists with oneself too.
  • thAmaraiyin pU uLathEemperumAn also created lotus flowers which can be easily plucked and offered to emperumAn. Considering emperumAn‘s greatness and magnanimous nature, all flowers will be accepted by him as explained in periya thirumozhi 11.7.6 “kaLLAr thuzhAy” pAsuram.
  • Eththum pozhudhuNdEemperumAn created time as well. We need not purchase it from anywhere. We have all the time at our disposal.
  • vAman – He became vAmana and begged for his own property from mahAbali. So, he is willing to accept our offerings by all means.
  • thirumaruvu thAL – His lotus feet which highlight his wealth. This thiruvadi which is so tender as explained thiruvAimozhi 9.2.10 “vadiviNai illA malarmagaL maRRai nilamagaL pidikkum melladi” (the most tender feet of emperumAn which are massaged by the most beautiful srI dhEvi and bhUdhEvi).
  • maruvu senniyarE – behold it in one’s head fully. This head is given by him to accept his lotus feet on it.
  • sevvE aru naragam sErvadhu aridhu – When vAman (One who is so compassionate that he kept his lotus feet even on the heads of nithya samsAris who are fully immersed in worldly pleasures) is present, how can one give up this opportunity and seek out worldly pleasures? Here samsAram (this material realm) itself is identified as aru naragam (most difficult hell).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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0 thoughts on “thiruvAimozhi – 1.2.8 – uLLam urai”

  1. I am very much interested in reading all in tami everyday. How I can get the same?
    Adiyen Vangal Srivatsan Iyengar


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