thiruvAimozhi – 1.7.3 – Ayar kozhundhAy

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

Full series >> First Centum >> Seventh decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr says that while sweetly enjoying emperumAn, his sorrows of this samsAram vanished.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says the humility shown by emperumAn towards his devotees in his avathArams is more enjoyable than the bliss enjoyed with paramapadhanAthan.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. AzhwAr says “I did not surrender unto him seeking ulterior benefits; I did not surrender unto him for eternal kainkaryam; I desired to enjoy him seeing his sweet nature; the hurdles got eliminated themselves”.

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

Third pAsuram – AzhwAr censured kEvalars who seek out self-enjoyment (in the first pAsuram); he explained the attitude of bhagavAn towards his pure devotees (in the second pAsuram); When asked which category he belongs to, AzhwAr replies “I am not a prayOjanAntharaparan (one who seeks out ulterior benefits); I cannot be clearly identified as ananyaprayOjanan (one who purely desires kainkaryam); I simply enjoyed him and he eliminated my hurdles”.


ஆயர் கொழுந்தாய் அவரால் புடையுண்ணும்
மாயப் பிரானை என் மாணிக்கச் சோதியை
தூய அமுதைப் பருகிப் பருகி என்
மாயப் பிறவி மயர்வு அறுத்தேனே

Ayar kozhundhAy avarAl pudaiyuNNum
mAyap pirAnai en mANikkach chOthiyai
thUya amudhaip parugip parugi
en mAyap piRavi mayarvu aRuththEnE


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

Ayar – for the cow-herd boys
kozhundhAy – being the leader
avarAl – (for stealing butter etc) by those
pudaiyuNNum – beaten
mAyap pirAnai – performing amazing acts (such as crying due to being beaten etc) and giving them joy
en mANikkach chOthiyai – one who presented his (well polished) carbuncle-like radiantly shining form (due to his being submissive towards cow-herd boys) for me
thUya amudhai – pure nectar (which is not mixed with supremacy and only presenting simplicity)
parugip parugi – eternally enjoying
en – (just like for the one who drinks milk as a medicine will be cured of indigestion) my
mAyam – that which is caused by prakruthi
piRavi – due to the birth
mayarvu – ignorance
aRuththEn – finished

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

Being the leader of the cow-herd boys, he got beaten by them (for stealing butter etc) and performed amazing acts (like crying like a helpless child after getting beaten) and thus presented his carbuncle-like radiantly shining form to me. By eternally enjoying that pure nectar (which is not mixed with even a tinge of supremacy), I eliminated my ignorance that was due to my birth (in this material realm) which was caused by prakruthi (material activities etc).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • Ayar kozhundhAy – Previously, his primary nature among the cow-herds was explained; here his being the singular focus is explained, i.e., they are the root and he is the tender leaf – when the cow-herd boys graze the cows in the forest and become tired, kaNNan emperumAn‘s face will show the fatigue, just like when the root lacks water, the leaf will reflect that.
  • avarAl pudaiyuNNum – being beaten by them – irrespective of being men or women, all of them beat krishNa – all the men and women of the five lakh families of AyarpAdi (gOkulam) had so much control over him. As bhattar says “they used to beat kaNNan using the churning staff, casually”.
  • mAyap pirAnaisarvEsvaran who is avAptha samasthakAman (having no unfulfilled desires), born in the cow-herd clan as if he is missing something, unable to sustain himself without that (butter) which was touched by his devotees, stealing it since that was not readily given to him, unable to complete the task properly, being caught red-handed and being beaten – AzhwAr meditates on this and becomes amazed at emperumAn‘s qualities.
  • en mANikkach chOthiyai – Just a like a carbuncle shines more with more polishing, the more he gets beaten, more his glories become multi-fold.
  • en – the one who gave me that radiance as full fledged meals (full enjoyment).
  • thUya dparugip parugi – that nectar churned out of kshIrAbdhi (milk-ocean) for dhEvas was restricted to dhEvas and was given only once. This nectar (bhagavAn) is consumable by all as many times as they desire.
  • en mAyap piRavi mayarvu aRuththEnE – I eliminated the ignorance (with the impressions) that came out of amazing birth – birth is amazing because it is different for different persons (and even for the same person in different births).
  • mayarvaRuththEnE – Because he is the one who is enjoying the results as said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I am unable to bear this life in samsAram) , he says he eliminated them.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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