thiruvAimozhi – 1.3.10 – thuyakkaRu madhiyil

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Third decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

AzhwAr desires to enjoy the lotus feet of thrivikraman emperumAn (which do not discriminate  between any one, which were easily attained by him, which were most enjoyable) through mind, words and deeds.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, leaving aside emperumAn‘s unlimited deceitful aspects, AzhwAr desires to enjoy his beauty.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nampiLLai‘s introduction.

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

10th pAsuram. Leave aside his attitude towards the ones who are not turning towards him. AzhwAr desires to enjoy emperumAn‘s lotus feet (which  measured the three worlds to pacify us) through mind, words and deeds.


thuyakkaRu madhiyil nal gyAnaththuL amarararaith thuyakkum
mayakkudai mAyaigaL vAnilum periyana vallan
puyaRkaru niRaththanan peru nilam kadandha nalladippOdhu
ayarppilan alaRRuvan thazhuvuvan vaNanguvan amarndhE

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

thuyakkaRu – without any anxiety due to not having doubtful/erroneous understanding
madhiyil – in the mind/intellect
nal gyAnaththuL – those who are having good knowledge
amararai – dhEvas
thuyakkum – make them anxious/bewildered
mayakku – ability to cheat/deceive
udai – having
mAyaigaL – amazing aspects
vAnilum – even in the boundless sky
periyana vallan – one who is more capable than
puyal – like a dark cloud
karu niRaththanan – having blackish hue
peru nilam – vast earth
kadandha – easily measured/stretched over
nal – distinct/beautiful
adippOdhu – lotus feet
amarndhu – being situated firmly without expecting any other results
ayarppilan – not being forgetful
alaRRuvan – blabbering his qualities with my mouth
thazhuvuvan – embrace with great love
vaNanguvan – offer obeisances bowing down my head

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

emperumAn has amazing capabilities to bewilder dhEvas who have pristine knowledge due to not having any doubtful/erroneous understanding and can easily cheat/deceive them. Such emperumAn who has a blackish hue which resembles dark clouds, casually measured the earth with his beautiful lotus feet. I will be firmly situated at his lotus feet, not forgetting him (meditating upon him constantly), blabber his glories with my mouth, embrace him with great love and offer obeisances bowing down my head – thus engaging all my three types of faculties (mind, speech and body) in his service.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation. His incarnations can even bewilder brahmA, rudhran et al who have pristine knowledge.

Highlights from nanjIyar‘s vyAkyAnam

Similar to piLLAn‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

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

  • nal gyAnaththuL amarar – uL can mean manam (mind), idam (place), mElum (great/better). In this case, it can be said to be “mElAna amarar” (dhEvas – celestial being who are better than manushya – human). amarar refers to indhra et al.
  • thuyakkum mayakkudai mAyaigaL – those incarnations with auspicious qualities and actions which bewilder dhEvas.
  • vAnilum periyana vallan – Even if one can measure the size of sky, no one can measure his auspicious qualities.
  • nal gyAnaththuL amarar – When the dhEvas are in trouble, they will beg for his help – but the moment they regain their power they will start fighting with him. After losing his wealth, his women-folk being captured and himself insulted completely, indhra requests emperumAn to help him. krishNa goes and wins over narakAsura, rescues the women-folk and brings back the lost glory to indhra, On his visit to dhEva lOka, sathyabAmA (krishNa’s wife) wants the pArijAtha tree from indhra’s garden – indhra’s wife refuses to give that, so krishNa forcefully brings along the tree with him. Seeing this, indhra forgetting all the help done by emperumAn, shamelessly chases him with his vajrAyudha (and eventually gets taught a lesson by krishNa). Here, amarar can mean nithyasUris also. periya thiruvadi (garudAzhwAr) once argued with krishNa (when sumuka (a snake he was chasing) went under krishNa’s protection) and told him “I am the one who carried you and your consorts” similar to someone who carries the palanquin will argue for wages – so even nithyasUris can be bewildered by emperumAn‘s actions. We cannot understand his amazing activities. Let us leave that aside.
  • perunilam kadandha… piLLAn explains this as “AzhwAr is enjoying through mind, words and deeds”. nanjIyar explains this as “AzhwAr desiring to enjoy him through these ways”.
  • perunilam kadandha – placed  his lotus feet everywhere – be it on vasishta (most advanced) or on chaNdALa (most down-trodden). Instead of looking for the purity in them, he ensured that his purity benefited them.
  • nalladippOdhu – most desirable lotus feet. ALavandhAr too prays in sthOthra rathnam 31 “kadhApuna:…” (thrivikrama! when will your beautiful lotus feet decorate my head?). This is similar to one who desires to decorate his head with fresh flowers.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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