thiruvAimozhi – 1.10.1 – porumA nILpadai

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

Full series >> First Centum >> Tenth decad


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr repeats how emperumAn manifested his qualities such as saundharya (beauty), sauseelya (simplicity) etc., and attracted AzhwAr, made AzhwAr fully exist for him, and mixed with him up to the top.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “emperumAn, just like favouring everyone through his thrivikrama incarnation, manifested that form to my eyes”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

First pAsuram – AzhwAr briefly explains the meanings of this whole decad in this pAsuram. AzhwAr contemplates “While mahAbali was not expecting to see emperumAn, he went to him as a mendicant and received ownership of something which already belonged to him. Similarly, though I was not thinking about emperumAn, he himself came to me and manifested his beautiful form to my eyes” and becomes pleased.


பொரு மா நீள் படை ஆழி சங்கத்தொடு
திரு மா நீள் கழல் ஏழ் உலகும் தொழ
ஒரு மாணிக் குறள் ஆகி நிமிர்ந்த அக்
கரு மாணிக்கம் என் கண்ணுளது ஆகுமே

poru mA nIL padai Azhi sangaththodu
thiru mA nIL kazhal Ezh ulagum thozha
oru mANik kuRaLAgi nimirndha ak
karumANikkam en kaNNuLadhu AgumE


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

poru – to destroy the enemies
mA – (because of that) being great
nIL – that which grows (along with his form)
padai – weapons
Azhi sangaththodu – with sangu (conch),  chakkaram (disc)
thiru – having the symbols indicating that he is the master of srI mahAlakshmi
mA – being great
nIL – reaching (up to the devotees)
kazhal – lotus feet
Ezh ulagum – (without any discrimination between learned and ignorant) all universes
thozha – performing service joyfully which is fitting for a servitor
oru – distinct
mANik kuRaLAy – assuming the form of a celibate dwarf (who has the quality of taking alms)
nimirndha – mercifully grew (after accomplishing the goal)
a(k) – one with such glories
karumANikkam – one who is beautiful to the sight like a blue gem
en kaNNuLadhu – become visible for my eyes
Agum – happens

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

emperumAn appeared as a celibate dwarf who is beautiful to the sight like a blue gem, mercifully grew into a great form with the weapons such as conch and disc that also grew along with him and are great because of that. Having great lotus feet which have the symbols indicating that he is the master of srI mahAlakshmi, that stretched all the way to the devotees to be served by every one in all universes (matching their nature of being servitors), he manifested this form to my eyes.

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

  • poru – fight – While measuring the worlds, the divine weapons showed their anger over namuchi (mahAbali’s son) et al. It is also explained that the different weapons competed against each other. But first explanation is more apt. iraNdAm thiruvandhAdhi 71st pAsuram “idangai valampuri ninRArppa … vidangAlum thIvAyaravaNai mEl thOnRal …” which reveals similar meaning is explained by nampiLLai. “idangai valampuri ninRArppa” – srI pAnchajanyam hailed emperumAn‘s victory; srI sudharasanam spew fire and drove away the enemies. “vidangAlum thIvAyaravaNai” – thiruvananthAzhwAn  (Adhi sEshan) too is always spewing hot fire to keep the enemies away from emperumAn. This is explained further in nAnmugan thiruvandhAdhi 10 “Angu AravAram adhu kEttu azhal umizhum pUngAraravaNai…” – Place is Angu (there – paramapadham); Sound is adhu (that – AravAram – recital of sAma vEdham) where nithya sUris are happily saying “ahamannam ahamannam ahamannam, ahamannAdhOhamannAdhOahammnAdha:” (I am enjoyed by him repeatedly and I am the enjoyer who is enjoying his enjoying me, repeatedly). For such devotees who care for emperumAn in paramapadham, what to speak of this material realm? And the reason for such fear in nithyasUris is due to “aravaNai mEl thOnRal” – One who is having AdhiSEshan (the softest bed) as his bed, is now measuring all the forests etc., with his very tender lotus feet – so his dear devotees are fearing for his well-being. This is called “asthAnE bhaya sankai” (having fear unnecessarily) – one need not fear for bhagavAn who is all capable, yet the devotees fear for him due to great overwhelming love. Even after vibhIshaNa surrendering to srI rAma saying “rAgavam saraNam gatha:” (I surrender unto srI rAma – srI rAmAyaNam yudhdha kANdam 17.14), sugrIva doubts him and tells srI rAma to destroy him by saying “vadhyathAm” (let him be killed – srI rAmAyaNam yudhdha kANdam 17.27). Similarly, srI lakhmaNa said “bharathasya vadhE dhOsham nAham pasyAmi” (there is nothing wrong in killing bharatha – srI rAmAyaNam ayOdhyA kANdam 96.24) – he doubted bharathAzhwAn’s intentions out of great love for srI rAma.
  • mA – the greatness of the divine form of the weapons; it is also explained as their partiality towards the devotees even more than emperumAn himself. It is explained in vishNu dharmam 78th adhyAyam, “avyAhathAni krishNasya chakrAdhInyAydhAni tham | rakshanthi sakalApadhbhyO yEna vishNurupAsitha: ||” That prapanna who worships krishNa is protected from all dangers by emperumAn‘s weapons such as thiruvAzhi (chakram)” etc) – even if emperumAn becomes their enemy, they will try to protect such devotees (who had worshipped him before). When it protects such persons, it is obvious that emperumAn’s devotees would always be protected.
  • nIL padai – The weapons try to over-do emperumAn in his efforts, by competitively growing along with him.
  • thiru mA nIL kazhal Ezh ulagum thozha – As stated in sthOthra rathnam 31 “kadhA puna:” (when) – you placed your lotus feet which are desired by me, on the heads of those who have no such desire.
  • thiru – having auspicious symbols such as flag, lotus flower etc., which indicate bhagavAn‘s wealth/control
  • mA – most worshippable
  • nIL kazhal – the divine feet that will stretch up to those who have even a little bit of desire for that
  • Ezh ulagum thozha – to be worshipped by the people of universe who have not even performed any other sAdhanam such as karma, gyAna, bhakthi yOgams.
  • oru – distinct – even if emperumAn desires to assume such beautiful form, it will be impossible for him
  • mANi – brahmachAri (celibate) – assuming a form that matches the quality of taking alms, hiding that he is the master of srI mahAlakshmi herself (who is the top-most wealth)
  • kuRaLAgi – became very dwarfish such that the4 huge form could be seen by the eyes
  • nimirndha – As soon as water was poured (to complete the charity of three feet of land), he grew. This is because, he is known as “vAsudhEva tharu” (the tree known as vAsudhEva who gives shadow to everyone). The whole sky was filled with his form’s divine beauty.
  • ak karumANikkam – “That” black gem – Even AzhwAr who was blessed with defect-less knowledge by emperumAn could not comprehend “that” (there are so much glories).
  • en kaNNuLadhAgumE – The people of the universes don’t know his glories. But since AzhwAr knows his glories he says “en kaNNuLadhAgumE” (visible to my eyes). “kaN” also means “idam” meaning that he is in me. Since he compared emperumAn to “karumANikkam” (an insentient), he is saying “kaNNuLadhu Agum” (instead of saying kaNNuLAnAgum).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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