thiruvAimozhi – 3.6.10 – kadal vaNNan

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Full series >> Third Centum >> Sixth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – After explaining the ultimate simplicity [archAvathAram] of bhagavAn [in previous pAsuram], being reminded by krishNa, AzhwAr says “When will I see the perfectly enjoyable divine feet of one who was present in the divine chariot and performed the role of charioteer?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr meditates upon krishNa’s activities where he tried hard to be subservient towards his devotees, wants to enjoy [such activities] after instructing others [in previous pAsuram].

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. After mercifully explaining the saulabhyam (simplicity) which he started instructing, up to archAvathAram [his ultimate simplicity], subsequently, went on to his favourite aspect of krishNAvathAram and says “When will I see and experience [such krishNa]?”, concluding thus with disappointment in not attaining the goal. [Why would he go from archAvathAram (which was explained as ultimate simplicity of emperumAn) to krishNa?] When some one likes something, they won’t see whether it is difficult or easy to attain. Though there is lots of greatness in parathvam (supremacy in paramapadham), and there are many who reach there, thiruvadi (hanuman) said as in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (my heart does not desire any other form [than this form of SrI rAma]). Similarly, though archAvathAram (deity form) is easier to approach compared to krishNAvathAram, he became immersed saying “eththiRam” (how is this possible?) in krishNAvathAram only. But what happened to AzhwAr previously saying “thayaradhaRku magan thannai anRi maRRilEn” (I will not consider any one else as my goal other than the son of dhaSaratha chakravarthi)? He will only say that until he sees krishNa’s simplicity.  But is archAvathAram simpler than krishNa? [So, why is AzhwAr going to krishNa after seeing archAvathAram?] For this, we have already given explanation [previously about hanuman’s attachment to SrI rAma and so on].


kadal vaNNan kaNNan viNNavar karu mANikkam enadhAruyir
padavaravin aNaik kidandha paranjudar paNdu nURRuvar
adavarum padia manga aivargatkAgi venjamaththu anRu thEr
thadaviya perumAn kanai kazhal kANbadhenRu kol kaNgaLE


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

viNNavar – for the residents of paramapadham
karu mANikkam – being enjoyable like a blue gem, not changing his form

(to manage the material realm)
padam – having hoods (which are expanded due to his touch)
aravin – anantha (AdhiSEsha) [who has natural softness, coolness and fragrance]
aNaik kidandha – on the bed
param sudar – having bright glow (which establishes his supremacy)

(being the one with endless greatness)
kadal vaNNan – having endless auspicious qualities and invigorating physical form
enadhu – for me
Ar uyir – being the sustainer without whom I cannot live
paNdu – previously
nURRuvar – of the hundred brothers (starting with dhuryOdhana)
ada varum – those who wanted to harm and marched towards him
padai – army
manga – to be destroyed
aivargatku – for the five pANdavas
Agi – became the protector in all manner
vem samaththu – in the heated battle
anRu – at that time (back when the enemies came in large numbers)
thEr kadaviya – who rode the chariot (as the charioteer)
perumAn – one who is filled with the quality of simplicity
kanai kazhal – the divine feet which are decorated with anklets which make loud victorious noise
kaNgaL – eyes
kANbadhu – seeing (to my heart’s content)
enRu kol – when?

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

krishNa is enjoyable like a blue gem, not changing his form, being an object to be enjoyed [by nithyasUris]; [he descends to the milk ocean and] is resting on the bed anantha (AdhiSEsha) [who has natural softness, coolness and fragrance] who is having hoods, is having endless auspicious qualities and invigorating physical form and is the sustainer for me, without whom I cannot live; previously he became the protector in all manner for the five pANdavas to destroy the army of those hundred brothers (starting with dhuryOdhana) who wanted to harm and marched towards him, rode the chariot (as the charioteer) in the heated battle; when am I going to see with my eyes (to my heart’s content), the divine feet which are  decorated with anklets of such emperumAn, which make loud victorious sound ?

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

  • kadal vaNNan … viNNavar karumANikkam – One who has divine form which is enjoyable for the nithyasUris.
  • padavaravin aNaik kidandha param sudar – Leaving paramapadham, he descended to milk ocean to hear the complaints of brahmA et al in close proximity and resting there.
  • kadal vaNNan kaNNan – Leaving milk ocean, he appeared as krishNa to be enjoyed by all. [Summarizing up to here] The immeasurably great krishNa who is enjoyed by nithyasUris, leaving kalangAp perunagaram (unshakeable great abode of paramapadham), descended to kshIrAbdhi (milk ocean) to hear the complaints of brahmA et al, resting on thirvananthAzhwAn (Adhi SEshan) who has expanded hoods due to his physical contact and resting there, shining like a precious stone embossed on a gold plate due to the contact with AdhiSeshan [due to resting on him], having an invigorating form which reveals his supremacy over all.
  • enadhu Ar uyir – He is everything for me such as dhAraka (that which sustains) etc [that which nourishes and that which gives pleasure].
  • padavaravu … – AdhiSEshan whose hoods are expanded due to being in contact with emperumAn. This explains that emperumAn greatly enjoys being in contact with AdhiSEshan. Since the word “aravu” (sarpa – serpent) is used, we can understand that AdhiSEsha has natural fragrance, coolness, softness etc.
  • param sudar – Only when he is lying on AdhiSESha, his supremacy is visible.
  • paNdu – Long ago
  • nURRuvar … – All the evil-minded people joined hands with dhuryOdhana and his brothers.
  • adavarum padai manga – To destroy the army which marches to kill emperumAn. Those evil boys would march towards him screaming “sArathee! sArathee!”.  As said in SrI rAmAyaNam yudhdha kANdam 17.5 “asmAth hanthum” (sugrIva and the monkeys say “vibhIshaNa is coming along with his 4 soldiers to kill us”), AzhwAr feels as if the army is coming to kill AzhwAr himself [that is why he is saying “varu padai” (the army which is coming) instead of “chenRa padai” (the army which is going towards krishNa)].
  • aivargatku Agi – As said in mahAbhAratham dhrONa parvam 183.24 “krishNASrayA: …” (pANdavas are surrendered to krishNa; krishNa is their strength and krishNa is their lord), for those pANdavas who have no other refuge than krishNa himself.
  • vem samaththu – In the battle. Wanting to present his subservience towards his devotees to be seen by everyone as highlighted by emperumAnAr in SrI gIthA bhAshyampArtham rathinam AthmAnam cha sArathim sarvalOka sAkshikam chakAra” (Having arjuna as the master of the chariot and himself as sArathi (charioteer), he made it visible for the eyes of everyone in the world).
  • anRuAzhwAr becomes grief-stricken thinking even those who hated emperumAn had the fortune to see him and I have missed it then. Is there any way I will get this opportunity again?
  • thEr … – On hearing the sound of the ornaments in his divine feet, he wants to see them. [nampiLLai‘s beautiful words of explaining krishNa’s posture which is quoted/paraphrased by piLLai lOkAchAryar in other granthams] sEnAdhULiyum uLavukOlum siRuvAykkayiRum thErukkIzhE nARRina thiruvadigaLum adhilE sARRina siRuch chadangaiyumAy sArathyavEshaththOdE ninRa pOdhaith thiruvadigaLil AbaraNa dhvani sevippadavum avvadivaik kANavum kANum Asai – The dust of the army [on his body], having a stick and small rope to control the horse, having his divine feet firmly placed on the ground underneath the chariot, the divine anklets which decorate those divine feet – as AzhwAr hears the sound of the anklets, he wants to see the divine form behind that sound.
  • kanai kazhal – kanai – seRindha (well shaped), dhvanikkiRa (that which makes sound) [kazhal – divine feet].
  • kANbadhu … – When will my eyes meet [see] his lotus feet? Until now, the eyes have been refused its food [of enjoying his lotus feet], when will this refusal stop? When will those eyes which long for that vision get that?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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