thiruvAimozhi – 3.10.8 – allalil inbam

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr enjoys speaking about emperumAn‘s experience in nithya vibhUthi (paramapadham – spiritual realm).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who have taken refuge at the divine feet of emperumAn who is greater than all, divine master of SrI mahAlakshmi and who controls everything just by his divine will, have no sorrow”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction. Also explained as AzhwAr saying “I who have taken refuge of krishNa who said ‘mAmEkam‘ (me only) with pirAtti’s purushakAram (recommendation), have no sorrow”.

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

Eighth pAsuram. AzhwAr says “I who enjoyed emperumAn‘s quality (simplicity) of protecting everyone in the world even after having the supremacy of enjoying the nithya vibhUthi (paramapadham), have no sorrow”.


allalil inbam aLaviRan(dhu) engum azhagamar sUzhoLiyan
alli malar magaL bOga mayakkukkaLAgiyum  niRkum ammAn
ellaiyil gyAnaththan gyAnamahdhE koN(du) ellAk karumangaLum sey
ellaiyil mAyanaik kaaNNanaith thAL paRRi yAnOr dhukkam ilanE


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

allal – without any sorrow
inbam – quality of bliss
aLavu iRandhu – without end
engum amar – pervaded everywhere
azhagu – with beauty in all parts [of his divine body]
sUzh – with
oLiyan – being with overall beauty

(with this bliss and beauty)
alli malar magaL – with SrI mahAlakshmi, the best among women, who is infinitely enjoyable due to having lotus flower as her abode
bOgam – due to the union
mayakkukkaLAgiyum – (unable to distinguish between the two) being with blissful joyful form
niRkum – standing
ammAn – greater than all
ellai il – (like previously explained bliss, beauty and joy) boundless
gyAnaththan – having great knowledge
ahdhu – that (which does not expect anything else)
gyAnamE – knowledge
koNdu – having
ellAk karumangaLum – all worlds which are part of the effect
sey – (just with his divine will) being the controller
ellai il – boundless
mAyanai – having amazing activities
kaNNanai – krishNa
thAL paRRi – holding on to his divine feet tightly
yAn – I
Or dhukkam – any sorrow
ilan – not having.

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

emperumAn is with the overall physical beauty with the quality of bliss without a trace of sorrow and endless beauty which is pervaded in all his [divine body] parts; he is greater than all, standing with blissful joyful form due to union with SrI mahAlakshmi, the best among women,  who is infinitely enjoyable due to having lotus flower as her abode; he is having boundless great knowledge with which he controls all of the worlds (which are part of effect); for me who is holding on tightly to the divine feet of krishNa who is having boundless amazing activities, there is no sorrow.

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

  • allal … – Unlike svarga where there is joy mixed with sorrow and there is a limit to the enjoyment, emperumAn has sorrow-less joy, complete happiness and unlimited bliss.
  • engum azhagamar – his lustre spreads all over the thripAdh vibhUthi (paramapadham  – spiritual realm).
  • sUzhoLiyan – azhagu explains avayava SObhA (individual part-by-part beauty) and sUzhoLi explains samudhAya SObhA (collective beauty).

Alternative explanation,

  • engum azhagamar – If we analyse from his divine feet to head individually, each part will be without any defect as one would say “Oh this part is nice! Oh this other part is nice!” and so on.
  • sUzhoLiyan – the whole of thripAdh vibhUthi is flooded with his lustre. lAvaNyam means pervading everywhere and visible everywhere.
  • alli malar magaL … – Instead of this beauty being wasted like moon shining in forest, AzhwAr explains how his beauty is deeply enjoyed by SrI mahAlakshmi who remains right in his chest. sarvESvaran who is having amazing bliss due to union with infinitely enjoyable SrI mahAlakshmi, like flower and its fragrance together. mayakku – Anandham – bliss. mayakku also means union.
  • Agiyum niRkum – On top of the self-evident bliss, he would also have the bliss that is acquired due to being SrIya:pathi (the master of SrI mahAlakshmi).
  • ammAn – sarvESvaran is embodiment of bliss and the master of SrI mahAlakshmi.
  • ellaiyil gyAnaththan – As said in SrI rAmAyaNam bAla kANdam “manasvI” (One who has his heart on her), in romantic aspects, his knowledge is much greater than her knowledge as a horse is much faster when compared to an elephant.
  • gyAnam ahdhE koNdu …emperumAn will create these worlds in the material realm having gyAnam (knowledge) that arises out of the union with SrI mahAlakshmi as the only means without expecting anything else. kUraththAzhwAn too explained this in SrI sthavam 1 “yasyA vIkshya mukham thadhingitha parAdhInO vidhaththE’kilam” (emperumAn who looks at the facial reactions of SrI mahAlakshmi and engages in creation based on such reactions). It is by this, thaiththirIya upanishath’s “bahu syAm” (let me be many) happens. For everyone else, union with worldly matters will lead to loss of knowledge, strength and form. But the union of emperumAn and pirAtti leads to the opposite [i.e., leads to the well-being of entire creation].
  • ellaiyil mAyanai – The amazing person who can perform srushti (creation) etc just by his knowledge in the form of divine will.

Who is such person?

  • kaNNanai – krishNa. mahAbhAratham rAjasUya parvam “krishNa Evahi lOkAnAm” (krishNa is the cause for creation etc).
  • kaNNanaith thAL paRRi yAn Or dhukkam ilanE – With pirAtti’s presence, emperumAn who would take care off our requirements with her recommendation and without assistance of anyone else, one who is filled with bliss as said in thaiththirIya upanishath “Esha hyEvAnandhayAthi” (this paramAthmA bestows bliss) – for me who is surrendered to such emperumAn, there is no sorrow.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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