thiruvezhukURRirukkai – 7

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

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1-2] 3-4-5-6 – 7

mukkaN nAl thOL aivAi aravOdu
ARupodhi sadaiyOn
aRivarunthanmaip perumaiyuL ninRanai

Ezhulagu eyiRRinil koNdanai


Word by word meaning

mukkaN – (rudhran who is) having three eyes
nAl thOL – four shoulders
aivAi aravOdu – having the snake which has got five mouths
ARu podhi sadaiyOn – and having river gangA in the plaits of his hair
aRivu aru – cannot know you
thanmai – you are of that nature
perumaiyuL ninRanai – you are having such a greatness

eyiRRinil koNdanai – (by srI varaham) lifted into your trunk (dhantham)
Ezhulagu – all the worlds
Simple translation

There are two phrases covered in this article.

In the first part, Azhwar says that when it is not possible even for rudhran who possesses excess knowledge and strength, it is impossible for regular ones like adiyen to know/reach you using such knowledge and strength; so it is You who has to help us by your causeless mercy.

It describes rudhran having additional eyes (knowledge), and four shoulders, with a snake having five eyes, and having gangA in his matted hair (additional strength).


In the 2nd part, it describes how emperumAn as srI varaham (wild boar/pig) lifted the world and saved it from the praLayam (annihilation) when others like rudhran also were affected (let alone help us) by the praLayam.



Now, in the previous phrase thirumangai AzhwAr said that upAsakars are able to understand emperumAn, but it is only to the extent that they see based on what they meditate on, and not that they can fully comprehend His guNams/characteristics.

To show this, AzhwAr points out that perumAn is such, that even rudhran who is greater in knowledge and strength cannot identify emperumAn’s guNams fully well.

mukkaN …. – the phrase says that rudhran who has got additional eyes (eyes holding the inner meaning to imply knowledge/gyAnam), and who is mentioned as “IshvarAth gyAnamanvichchEth” [should wish to get knowledge from sivan], is proud of such knowledge; and with that if he tries to fully determine about emperumAn, even such a rudhran cannot achieve that – such is the nature of emperumAn.

mukkAN – one having three eyes; having more eyes implies having more knowledge.

nAl thOL – seeing sarvEshvaran having four shoulders, he (rudhran) is also having four shoulders; also implies having more strength (shakthi); As said by “onRiraNdu kaNNinAnum unnai Eththa vallanE” [thiruchchandha viruththam 7], thus holding excess knowledge and strength he still cannot understand emperumAn, so there is no chance for others to know emperumAn is what Azhwar is letting us know.

ai vAi aravOdu Aru podhi sadaiyOn – he is holding the snake that has got five mouths, and holding gangA in one part in his hair plaits; this also shows his excess of strength. By saying “aravOdu ARu podhi” it is saying that both are in his hair; or, by ‘aravOdu’ it implies that the snake is in his body;

aRivarum thanmaip perumaiyuL ninRanai – Even with all these knowledge and strength, You are unreachable – such is your grand nature; by this, “If this is the situation for rudhran who has got such great knowledge and strength, it goes without saying that for those with negligible knowledge and strength, like adiyEn (this humble servant), it is impossible to use such things to know/reach You; (so) It is You who has to help us with your causeless mercy” – this is what thirumangai AzhwAr shows with this phrase.


Ezhulagu eyiRRinil koNdanai – when there was danger to this world due to praLayam, such rudhra, etc., did not help, but only You helped.

When the praLayam caught everyone including rudhran who possess knowledge and strength, and us the opposite (who lacks knowledge and strength); You took the form of mahA varAham that does not hesitate about water or mud, when all the worlds were stuck to the walls of the spheres of the universe; and You entered into and pried out and kept the world shining in the tip of your white tusks – like a bee in a lotus; like a blue diamond fixed in a silver ornament;   by this, AzhwAr is letting emperumAn know that “like you saved the earth that got into the praLayam, please have mercy save me from the praLayam that is this samsAram”. By “Ezhulagu” it is implied the seven worlds above and the seven below, that is, all the worlds.

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Translation by raghuram srInivAsa dAsan

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