thiruvAimozhi – 1.3.9 – valaththanan thiripuram

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

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, AzhwAr explains that sarvEsvaran incarnates into this world (which is part of his wealth) for the pleasure of his devotees.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that while brahmA, rudhran et al become established due to their dependence on emperumAn, he descends into this world like a common man and makes them bewildered by his actions.

Highlights from periyavAchchAn piLLai‘s introduction

ninth pAsuram – In previous pAsuram(s), AzhwAr explained the inferior nature of brahmA, rudhran et al and supremacy of sarvEsvaran (srIman nArAyaNan). In this pAsuram, he explains that brahmA, rudhran et al depend on sarvEsvaran and become successful in their tasks.

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

Similar to periyavAchchAn piLLai‘s introduction. Though srIman nArAyaNan is the cause for brahmA, rudhran et al, he appears in this world where even those dhEvathAs will not step in. The reason for this is explained by himself as in bhagavath gIthA 4.8 “parithrANAya sAdhUnAm…” (to protect my devotees, to annihilate the miscreants and to establish dharmam, I take birth again and again). He appears mainly to cultivate the devotion of his devotees and to create devotion in others; destroying the miscreants is just a side effect [In arumpatham, it is explained further – This is based on emperumAnAr‘s explanation in gIthA bhAshyam for this slOkam where he says “Anushangikasthu dhushkruthAm vinAsa:” (destroying of miscreants is secondary, that which follows the primary aspect)].


valaththanan thiripuram eriththavan idampeRath thundhith
thalaththezhu thisaimukan padaiththa nal ulagamum thAnum
pulappada pinnum than ulagaththil agaththanan thAnE
solappugil ivai pinnum vayiRRuLa ivai avan thuyakkE

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

ezhu thisaimukan – brahmA (who has four faces for each of the four directions) who has greatness (of controlling fourteen layers of the universe)
padaiththa – created by
nallulagamum thAnum – the beautiful universe and himself
thundhiththalaththu idam peRa – having in the broad naval
thiripuram eriththavan – rudhran who performed thripura dhahanam (burning of the three towns)
valaththanan – one who is present on the right side of the body as mentioned in mOksha dharmam 167.51 “pasyaikAdhasa mE rudhrAn dhakshiNam pArsvamAsrithAn” (See the eleven rudhras who are situated on my right side)
pinnum – even after giving a place in his body for those who consider themselves as supreme and protecting them
pulappada – to be visible for those who long for him by saying as in thiruvAimozhi 8.5.2 “kANavArAy” (please come in front of me so that I can see you)
thAnE – himself who is not bound by any karmA etc
than ulagaththil – in his own world
agaththanan – having descended/incarnated
solappugil – trying to highlight these
ivai – these many different qualities
pinnum – subsequently
vayiRRuLa – there are many other different qualities which are still hidden (yet to be revealed)
ivai avan thuyakku – he makes everyone become bewildered

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

brahmA who has the greatness of being the controller of fourteen layers of this universe is given a place in sarvEsvaran‘s broad naval along with his universe. rudhran who is the destroyer of the three towns is given a place on the right side of sarvEsvaran‘s body. Even after giving space to such dhEvathAs who at times consider themselves to be supreme, he also descends into this world which is his own property even though he is not bound by any karmA (to take birth). When we try to explain these qualities, we realise that there are still lot more qualities of him which are hidden. Such is his nature that he makes everyone become bewildered.

vayiRRuLa can also be considered as keeping everything inside his stomach during praLayam. thundhi is the thamizh word for nAbhi (naval).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation. Why is it difficult to understand and surrender to him then? Those who are not friendly to him cannot understand his nature. emperumAn keeps them chained in this samsAram due to their having no interest in him.

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

  • valaththanan thiripuram eriththavanAzhwAr is elaborating the points explained in pAsuram 6 and pAsuram 7 in this pAsuram. Being proud after destroying the three towns, rudhran realises his true nature after becoming a part on the right side of srIman nArAyaNan‘s body as mentioned in mOksha dharmam 167.51 “pasyaikAdhasa mE rudhrAn dhakshiNam pArsvamAsrithAn” (See the eleven rudhras who are situated on my right side).
  • idampeRath thundhiththalaththu ezhuthisaimukan padaiththa nallulagamum thAnum –  having the great brahmA in the vast naval as explained in gIthA 11.15 “brahmANamIsam kamalAsanastham” (rudhran who is under the control of brahmA, who is sitting on a lotus flower).
  • These are representative of emperumAn protecting them in all manner. ezhuchchi means having the capability to control the universe containing fourteen layers . nallulagam – good world – since emperumAn himself descends here.
  • As explained in thiruvAimozhi 4.8.1 “ERALum iRaiyOnum thisaimukanum thirumagaLum kURALum thaniyudamban” (emperumAn gives different parts of his body to rudhran – one who rides the bull, brahmA – who has four faces, srI mahAlakshmi et al). Instead of giving the same place, i.e., his private quarters (srI mahAlakshmi‘s residence) to every one, he allocates different places to each person. His divine form is the abode of everyone.
  • Are these dhEvathAs (brahmA, rudhran et al) present in the specific parts of the body of emperumAn all the time (like srI mahAlakshmi always staying in his chest)? When there is a danger, emperumAn gives his body as a safe-haven to these dhEvathAs. Since this is a great quality of emperumAn, AzhwArs enjoy this quality always in him (as if they are there always). Small-town kings, ministers etc., may have their own palaces etc., but will always like to be honored in the emperor’s palace. Similarly, these dhEvathAs like their place on emperumAn‘s divine body. Just as when there is flood/danger in srIrangam, everyone would move inside the adaiyavaLainthAn (seventh prAkAram which is like a fort) and when the floods drain (or the dangers disappear) they will return to their location, these dhEvathAs would reside in emperumAn‘s divine body sometimes and at other times they will be back in their places.
  • thannulagaththil agaththanan – The one who has given place for brahmA, rudhran et al in his body, will descend into this world, where even they don’t want to step in.
  • pulappada – to be seen by his dear devotees as explained in thiruvAimozhi 8.5.2 “kANavArAyay enRenRu kaNNum vAyum thuvarndhu” (my eyes/mouth are dried up craving to see you). For such persons he cannot show his vision by just his sankalpam, he has to be physically present in front of them to satisfy their desires. This is explained in thiruvAimozhi 3.1.9 “mazhungAdha gyAnamE padaiyAga malarulagil thozhumbAyArkkaLiththAl un sudarchchOdhi maRaiyum” (if you just present your divine vision in their minds and not physically be present in front of such devotees, your radiance will decrease).
  • solappugil ivai pinnum vayiRRuLa – He is so great that he becomes the child of dhaSaratha, nandhagOpa et al, who were created by brahmA. Not only that, when dhaSaratha said “I am giving you my kingdom” and later said “no kingdom, you have to go to the forest”, he accepted that. Similarly when nandhagOpa gave him a stick and said “go, herd the cattle”, he happily accepted that too. Such are his unfathomable qualities. It can also be said as “his protecting everyone during praLayam by keeping everyone inside his stomach/body”.
  • ivai avan thuyakkE – As explained in gIthA 7.14 “mama mAyA dhurathyayA” (my material world is difficult to cross over) – for those who are unfortunate, he does not allow them close to him and when they try to move away from him, he lets them do that. Since he is indifferent towards you, you cannot understand his glories.

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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