thiruvAimozhi – 1.10.2 – kaNNuLLE niRkum

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

Full series >> First Centum >> Tenth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr becomes absorbed in emperumAn‘s quality of ultimate easy approachability for the most devoted towards him and the ones who just contemplate upon him.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says that sarvESvaran who is the cause of everything is accessible for those who are completely devoted towards him and those who just accept his existence.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram – AzhwAr says emperumAn becomes available equally for both paramabhakthi (ultimate devotion) and parigaNanA (counting).


கண்ணுள்ளே நிற்கும் காதன்மையால் தொழில்
எண்ணிலும் வரும் என் இனி வேண்டுவம்
மண்ணும் நீரும் எரியும் நல் வாயுவும்
விண்ணும் ஆய் விரியும் எம் பிரானையே?

kaNuLLE niRkum kAdhanmaiyAl thozhil
eNNilum varum en ini vENduvam
maNNum nIrum eriyum nal vAyuvum
viNNum Ay viriyum em pirAnaiyE


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

maNNum nIrum eriyum nal vAyuvum viNNum Ay – Having the five elements – pruthivi (earth), ap (water), agni (fire), vAyu (air)  and AkASam (ether) as prakAram (forms)
viriyum – expand into the form of universe
empirAnai – my master
kAdhanmaiyAl – attachment out of devotion
thozhil – while doing praNAmam (obeisances), archanA (glorification) etc
kaN uLLE – not leaving their vision as said in bhagavath gIthA 4.11 “thAms thathaiva bhajAmi aham” (I reciprocate appropriately for those devoted persons)
niRkum – eternally exist
eNNilum – merely by contemplating his existence as said in thaiththiriya upanishath “asthi brahmEthi chEdhvEdha” (when he knows that brahmam exists)
varum – arrive at him (at his disposal)
ini – after emperumAn being easily approachable in both difficult and easy means
en vENduvam – (for us who have no other refuge) is there anything to be done?

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

For those who worship emperumAn with attachment derived out of bhakthi, emperumAn who has the five elements as his form, who is my master, becomes eternally placed in front of them. For those who accept his existence too, he is at their disposal. After this, is there anything to be done by us?

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

  • kaNNuLLE niRkum kAdhanmaiyAl thozhil – When one worships with paramabhakthi (ultimate devotion), emperumAn will eternally stay in their vicinity. When they cannot exist without him, he too will not be able to separate from them and will always stay in front of them.
  • eNNilum varum – Few explanations:
    • Even if one counts emperumAn along with other objects like gatam (pot), patam (cloth), ISwara (bhagavAn), emperumAn will arrive in front of him thinking “at least he did not deny my existence and counted me along with these objects”.
    • If one says “there are 24 insentient entities, jIvAthmA (sentient) is 25th entity and ISwaran is 26th element”, emperumAn will say “At least he accepted my existence along with these entities” and arrive in front of him.
    • He would arrive even one is not thinking about him (out of his own will).
    • When one counts 21, 22, 23, 24, 25, 26, emperumAn will say “I am 26” and come in front of him.
  • varum – will come – It does not mean that he will always be there. If someone says “go” on seeing emperumAn, he would be prepared to do that as well.
  • en ini vENduvam – When emperumAn arrives equally for ultimate devotion and mere contemplation/counting, is there any worry for me? When emperumAn is simply looking for aprathishEdham (non-prohibition) and arrive at him at an opportune time, what does the jIvAthmA need to do for his own welfare? A prapanna simply means one, who understands this true nature of bhagavAn [being most compassionate]. Just like emperumAn explained about his nature and said in bhagavath gIthA 18.66 “mA sucha:” (do not worry) to say “you do not have to fear for the losses occurred due to your own defects”, AzhwAr too thinks about emperumAn‘s true nature and says “en ini vENduvam“. For the goal to be accomplished, non-prohibition (not stopping emperumAn from bestowing that goal) is only required. Any other qualification or disqualification is insignificant. vEl vetti nambiyAr enquires nampiLLai “When perumAL (srI rAma) surrendered unto the ocean (samudhrarAja), he did that facing east etc. Does saraNAgathi also have certain rules/regulations like other means?” nampiLLai replies “vibhIshaNAzhwAn instructed perumAL to surrender to samudhrarAja. But he himself did not even take a holy-dip in the ocean before surrendering unto perumAL. From this we can understand that since perumAL was born in ikshvAku vamsam and is one who gives great importance to such AchAram (purification etc), he followed such rules. Since vibhIshaNAzhwAn was born in rAkshasa family, he did not follow any rules before surrendering. So, a qualified person need not give up his qualification and unqualified person need not earn qualification. Thus, this upAyam (saraNAgathi) is sarvAdhikAram (can be pursued by all without discrimination)”. Those who understand bhagavAn‘s greatness, will have faith in this.Others who think that the result is given by the rituals themselves, will not have clear understanding of this principle.
  • maNNum …bhagavAn is the most magnanimous person and the antharyAmi (in-dwelling soul) of the five great elements which are the manifested form of his as explained in thaiththiriya upanishat “bahusyAm” (let me be many). AzhwAr says “When such sarvESvaran who is the sustaining force for all entities other than himself, thinks that he exists for those who have even a little bit of attachment towards him, what is there to worry for this AthmA?” vAyu is stated as nal vAyu (good air) since it helps sustaining everyone.
  • viNNumAy – being the antharyAmi for AkASam (ether) etc.
  • viriyum – expands, becomes manifested as stated in “bahusyAm“.
  • empirAn – one who helps me

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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