thiruvAimozhi – 3.7.4 – udai Arndha

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Full series >> Third Centum >> Seventh decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “Those who are servitors of SrIvaishNavas who are attached to the divine ornaments of emperumAn, are my lords”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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.


udai Arndha Adaiyan kaNdigaiyan udai nANinan
pudaiyAr pon nUlinan pon mudiyan maRRum pal kalan
nadaiyA udaith thirunAraNan thoNdar thoNdar kaNdIr
idaiyAr piRappidai thORu emakkem peru makkalE


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

udai Arndha – fitting with the waist
Adaiyan – having divine garment
kaNdigaiyan – being the one wearing ornaments in the neck
udai nANinan – being the one who is wearing a waist string on top of the garment
pudai Ar – placed on one side
pon nUlinan – being the one with golden yagyOpavItham (sacred thread)
pon mudiyan – wearing an attractive crown
maRRum – and
pal kalan – many different ornaments
nadaiyA udai – having them naturally
thirunAraNan – nArAyaNan who is SrImAn
thoNdar – for those who are servitors
thoNdar kaNdIr – those who are servitors of
idai Ar – permanent
piRappu idai thORu – in every moment of every birth
emakku – for us
em perumakkaL – distinguished supreme lords

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

nArAyaNan who is SrImAn (husband of SrI mahAlakshmi) is having garment/dress which fits well with his waist [perfect fit]; is wearing ornaments in the neck; is wearing a waist string on top of the garment; is adorned with golden yagyOpavItham placed on one side; is wearing an attractive crown and having many different ornaments naturally; those who are servitors of the servitors of such emperumAn, are our distinguished supreme lords permanently in every moment of every birth.

The lordship of bhAgavathas is explained through these first four pAsurams.

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

  • udai Arndha Adaiyan – Looks like the waist blossomed into the waist garment. “kauSEya pushpitha katIthatam” (the silk garment in the waist appears to have blossomed from the waist). SrImath bhAgavatham kANdam 10 “pIthAmbaradhara:” (one who is wearing yellow garment) [nampiLLai goes on to explain the whole SlOkam. This SlOkam is usually recited as part of thiruvArAdhanam during manthra pushpam]. thAsAmAvirabhUth – While roaming around in SrI brindhAvanam, he hid himself to see how restless they [cowherd girls] become. When he realized that “they cannot sustain the separation anymore”, he appeared in front of them. thAsAm – Like a drought-stricken land blessed with heavy rain. smayamAna mukhAmbuja: – his lotus like face would be like this [with a beautiful smile] when he sees them [the cowherd girls] cannot sustain in his absence. pIthmAbaradhara: – His yellow garment is so soothing that it relieves the girls from their anger out of separation [love-fights]. The yellow garment is such that, after having the wounds in the heart healed, there will be constant meditation/discussion about the beauty of the yellow garment itself. This is the main routine as explained in thiruvAimozhi 3.1.1padichchOdhi Adaiyodum palkalanAy nin paim pon kadichchOdhi kalandhadhuvO“. sAkshAnmanmathamanmatha: – As said in SrI rAmAyaNam ayOdhyA kANdam “pumsAm dhrushti chiththApahAriNam” (SrI rAma who captures the eyes and heart of men too).
  • kaNdigaiyan – To stop the beauty of the garment escaping through the top, there is a ornament in the divine neck. It pulls AzhwAr upto the neck and makes him enjoy the beauty there. kaNdigai – necklace which is worn on the neck.
  • udai nANinan – waist string. When enjoyed fully, the waves of beauty from the neck push down, AzhwAr stops and enjoys the middle portion [of emperumAn‘s divine body].
  • pudaiyAr pon nUlinan – Not needing another ornament in its side, like a lightning in a dark-cloud, one who is having the divine sacred thread. As AzhwAr immerses in the ocean of beauty, he holds on to the sacred thread as a support.
  • pon mudiyan – As said in thiruvAimozhi 3.6.10 “thEr kadaviya perumAn” (emperumAn who rode the chariot), one who is crowned to serve his devotees. [double-meaning] If one holds on to a nUl [nUl also means SAsthram], he is sure to reach the head [being liberated]. ponmudi – attractive crown.
  • maRRum pal kalan nadaiyA udai – one who wears many other ornaments naturally. Once the head is reached, all other enjoyments will naturally follow.
  • maRRum pal kalanAzhwAr becomes speechless [stunned due to the joy and thus unable to further elaborate in detail about each ornaments]. Since there are infinite ornaments, he cannot completely list them; but he cannot stop glorifying his beauty. This is AzhwAr’s trouble.
  • thiru nAraNan – The relationship with SrI mahAlakshmi is like the perfect fit of those ornaments to emperumAn. It is said as in thiruvAimozhi 10.10.2 “mArvaththu mAlai” (garland in the chest). As the thiruvAbharaNAzhwArs [divine ornaments] are eternal free souls of paramapadham, one who controls/owns them is called thirunAraNan.  AzhwAr is saying “the lords of this world is this divine couple” .
  • thoNdar thoNdara kaNdIr – Like the divine togetherness of thAyAr and perumAL being the ultimate state of SEshithvam (lorship), these bhAgavathas are staying in the ultimate state of SEshathvam (servitorship).
  • idai Ar … – In every moment of every birth, without any break. Instead of manifesting decorated beauty externally [as done by emperumAn] and enslaving us, they are our natural [without any such condition] lords. Alternatively – For those who are surrendered to SrIman nArAyaNan, I am wondering “how amazing it is to see them taking shelter of the divine couple together” and declaring that I am their servant. Even if they don’t think themselves as my lords, they are our lords [in my opinion]. Our distinguished lords.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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