thiruvAimozhi – 4.4.8 – thiruvudai mannarai

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

Full series >> Fourth Centum >> Fourth decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – parAnkuSa nAyaki‘s mother says “Even if my daughter is in a distressed state, she will exist only for emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, the mother says “Meditating upon his aiSvarya (wealth/control), beauty and venerable nature, my daughter remembers only him at all states, even while looking at objects which resemble him”.

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.


thiruvudai mannaraik kANil thirumAlaik kaNdEnE ennum
uruvudai vaNNangaL kANil ulagaLandhAn enRu thuLLum
karuvudaith thEvilgaL ellAm kadal vaNNan kOyilE ennum
veruvilum vIzhvilum OvAk kaNNan kazhalgaL virumbumE


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

thiru – complete wealth
udai – having
mannarai – kings
kANil – while seeing
thirumAlai – Sriya:pathi (SrIman nArAyaNa, who has the most complete wealth)
kaNdEnE – have seen
ennum – says;

(ocean, kAyAm flower, karuviLai flower etc [dark-coloured items])
uru – distinct forms
udai – having
vaNNangaL – entities
kANil – while seeing
ulagaLandhAn – one who is having divine fresh physical beauty while divinely measuring the worlds with his divine feet
enRu – saying so
thuLLum – joyfully dance;
karu – garbagruham (inner sanctum)
udai – having
thEvu ilgaL ellAm – all temples

(to be worshipped by his devotees)
kadal vaNNan – sarvESvara who has attractive form like that of an ocean
kOyilE – temples only
ennum – says;
veruvilum – while being fearful (due to the presence of bodily relatives)
vIzhvilum – while being unconscious due to the grief
OvAL – without any break
kaNNan – krishNa
kazhalgaL – divine feet
virumbum – desires.

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

While seeing kings who have complete wealth, she says she has seen Sriya:pathi; while seeing [dark-coloured] entities, she dances saying “one who is having divine fresh physical beauty while divinely measuring the worlds with his divine feet”; she says that all temples that are having garbagruham are the temples of sarvESvara who has attractive form like that of an ocean, only; without any break while being fearful or unconscious due to grief, she desires only krishNa’s divine feet.

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

  • thiruvudai mannaraik kANil – When she sees kings with faultless wealth, she would say “I have seen a form of Sriya:pathi (consort of SrImahAlakshmi)”. It is well known that nAthamunigaL saw a king placing his feet on his assistant’s head and climbing up the elephant, and said “This resembles sarvESvaran placing his divine feet on the heads of brahmA et al and climbing up on periya thiruvadi [garuda]” and fainted. Subsequently, in gangaikoNda chOzhapuram, when the king arrives with his entourage, periya mudhaliyAr (nAthamunigaL) was worshipping mannanAr (emperumAn) at the [kAttu mannAr kOyil] temple. His daughter comes and tells him that two archers, a lady and a monkey came to our home. Hearing this nAthamunigaL thinks that “perumAL (SrI rAma), iLaiya perumAL (lakshmaNa), pirAtti (sIthA) and aindhravyAkaraNa paNditha (hanumAn) must have come”, and starts running towards them. He tried to locate them by going in the direction they went and at the eastern entrance [of the town], he asks those who were there about the whereabouts of the four persons. When those on-lookers mention that they have not seen any one like that, out of great sorrow, he leaves his body at once and ascends to paramapadham [SrIvaikuNtam].
  • uru udai vaNNangaL kANil – When seeing well drawn paintings of dark-coloured flowers such as neelam, kuvaLai, kAyAm etc, considering similarity in the complexion and the aspect of being perceived by worldly eyes, she thinks about them as emperumAn who placed his divine feet on the head of everyone without checking their qualities, and jumps around with joy, like a calf who is near its mother-cow.
  • karu udai … – Wherever she sees the presence of a stone [statue/deity], she considers those places as SrIrangam, where periya perumAL is reclining. Since the in-dwelling super-soul for all these deities (statues and other dhEvathAs too) is sarvESvaran, AzhwAr identifies them as “karu” (womb) (karu indicates garbha (womb) as well as garbhAdhAra (the progenitor) who is bhagavAn himself). thiruvAimozhi 5.10.8 “thisaimugan karuvuL vIRRirundhu padaiththitta karumangaLum” (the acts done by emperumAn by being the in-dwelling soul of brahmA). thEvil – dhEvAlyam – temple.
  • veruvilum … –  She constantly desires for krishNa’s divine feet whether she is fearful seeing her relatives or she is ignorant while being unconscious. Her state of mind remains the same always. The change is in whether she is being conscious or unconscious. With this, it is established that, for AzhwAr, bhagavath prAvaNyam (attachment to bhagavAn) is that which sustains him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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