thiruvAimozhi – 2.2.5 – thagum sIr

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Second decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr says “Due to his having lotus-eyes, he alone is supreme”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the lotus-eyed nature of emperumAn which reveals his supremacy.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.


தகும் சீர்த் தன் தனி முதலினுள்ளே
மிகும் தேவும் எப் பொருளும் படைக்கத்
தகும் கோலத் தாமரைக் கண்ணன் எம்மான்
மிகும் சோதி மேல் அறிவார் எவரே?

thagum sIrth than thani mudhalinuLLE
migum dhEvum ep poruLum padaikka
thagum kOlath thAmaraik kaNNan emmAn
migum sOdhi mEl aRivAr yavarE


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

thagum – suitable (for creation etc)
sIr – one who is having qualities such as gyAnam (knowledge), Sakthi (capability) etc
than – his
thani – distinct
mudhalin uLLE – in the vow which is the cause (for the world)
migum – greater (which leads to the doubt of being controller)
thEvum – celestial beings such as brahmA, rudhra et al
epporuLum – all beings/objects starting with humans
padaikka – to create
thagum – that which highlights that “he is suitable”
kOlam – beautiful
thAmarai – like a lotus flower
kaNNan – with the eyes
emmAn – than my master
migum sOthi – param jyOthi (supreme radiance)
mEl – greater than this
aRivAr – knowers (among vaidhikas)
yavar – who?

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

Are there any vaidhikas who know someone greater in radiance than emperumAn who has lotus like beautiful eyes which highlight the ability to create great dhEvas (brahmA, rudhra et al), human beings and all other entities just with his distinct will/vow and who has suitable qualities such as knowledge, ability etc for creation 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

  • thagum padaikka – One who is having those qualities such as gyAnam, Sakthi etc., which are used in creation
  • than thani mudhalinuLLE – primordial matter which is the cause for all material effects; it can also be said as the sankalpa gyAnam (divine will) of bhagavAn as said in thaiththiriya upanishath “bahusyAm” (let me become many) which is the cause for creation.
  • thani mudhal – Singular cause; differentiating from philosophers such as those who present paramANu (atomic particles) as kAraNam (cause)
  • migum dhEvum … – dhEvathAs (celestial beings) who are at times confused to be supreme. Their supremacy is only visible until the doubt is cleared as seen in SrI rAmAyaNam bAla kANdam 75.19 “…adhikam mEnirE vishNum…” (once the dhEvas saw vishNu breaking Siva’s bow, they understood the greatness of vishNu).
  • epporuLum – All objects. His eyes reveal that he is the one who is qualified to create everything. Even if he does not have the ability to protect [hypothetically speaking], he has eyes which are most beautiful, cool and those which won over me. He is the most radiant. He too was won over in a similar manner as in the case of thiruvadi (hanuman). nampiLLai explains SrI rAmAyaNam sundhara kANdam 53.8 here. rAma: – One who is completely beautiful; kamalapathrAksha: – his eyes are like a swirl in a river (to get sucked in); what is the ability of those eyes? sarvasathvamanOhara: – They could even steal the heart of mine (who is born as an animal that jumps from branch to branch). rUpadhAkshiNyasampanna: prasUtha: – one who has unlimited bodily qualities and spiritual qualities has appeared as SrI rAma; jankthmajE – Oh SIthA! you too are equally great (hanuman speaking towards her in most eloquent manner).
  • migum sOthi – As seen in chAndhOhya upanishath “paramjyOthirupa sampadhya:” (reaching brahmam who is explained by the term paramjyOthi:), nArAyaNa sUktham “nArAyaNana parOjyOthi:” (nArAyaNa, the supreme radiance) etc., SrIman nArAyaNan alone is explained as paramjyOthi.
  • mElaRivAr yavarE – Is there anyone who knows “Except SrIman nArAyaNan, there is someone else talked about and established through nArAyaNa anuvAkam (sUktham)”?
  • yavarE – This is similar to ALavandhAr challenging everyone in sthOthra rathnam 11 “vaidhika: ka:” (which vEdhAntha scholar who rejects your supremacy over all other dhEvathAs? – implies no one will do that). Is there any vEdhAntha scholar who shows jealousy towards you who is clearly glorified in nArAyaNa anuvAkam etc? If such a person exists, he can be declared as avaidhika (one who is ignorant of vEdhAntha). This is explained in pAdhma purANam “vishNu bhakthi vihInO … thasya uthpaththir nirUpyathAm” (Even though one is well learned in all SAsthram, if he does not accept the supremacy of vishNu, he is not entitled to be called a brAhmaNa and his birth is questionable).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

Leave a Comment