thiruvAimozhi – 4.5.6 – kariya mEni

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Full series >> Fourth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, emperumAn asks “What do you need?” and AzhwAr says “Is there something to be accomplished which I don’t have?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Is there anything difficult for me to accomplish after having enjoyed emperumAn by praising him who has ultimate beauty to be enjoyed by those who have unfailing knowledge and devotion?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. Previously AzhwAr said “I had the opportunity to serve the divine feet of sarvESvara and was relieved from the hurdles”; when ISvara asked “But, is there anything I can do for you?”; AzhwAr says “Is there anything which I have not got already which needs to be attained now?”.


kariya mEni misai veLiya nIRu siRidhE idum
periya kOlath thadam kaNNan viNNOr perumAn thannai
uriya sollAl isai mAlaigaL Eththi uLLap peRRERku
ariyadhuNdO enakku inRu thottum ini enRumE


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

kariya – blackish
mEni misai – on top of the beautiful form
veLiya nIRu – black pigment
siRidhE – to the extent required
idum – wearing
periya kOlam – with unsurpassed beauty
thadam – large
kaNNan – having beautiful eyes

(in this flood of beauty)
viNNOr perumAn thannai – sarvESvara who has the greatness of drowning the nithyasUris
uriya – matching (such beauty)
sollAl – made with words
isai mAlaigaL – with garlands of songs
Eththi – praise
uLLa – to enjoy
peRRERku enakku – for me who got
inRu thottum – starting today (when the enjoyment commenced)
ini – going forward
enRum – forever in the future
ariyadhu – difficult to attain
uNdO – is there anything?

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

sarvESvaran who has beautiful blackish form and on top of that having beautiful large eyes with unsurpassed beauty which are applied with as much black pigment as required, has the greatness of drowning the nithyasUris [with such beauty]; for me who got to enjoy such emperumAn by praising him with matching words of garlands of songs, is there anything difficult to attain starting today and going forward forever in the future?

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

  • kariya mEni misaimEni indicates colour; on top of the black colour in the black pupils of the divine eyes. It is said in amalanAdhipirAn 8 “kariyavAgip pudai parandhu” (blackish expansive eyes).
  • veLiya nIRu – anjana chUrNam (black pigment). Decorating with pigment as much as required. It is said in siRiya thirumadal “ArAr ayil vERkaN anjanaththin nIRaNindhu” (decorating the beautiful spear like eyes with black pigment).
  • siRidhE idum – It is not necessary to apply this to add further beauty. But since it is applied for auspiciousness, it is only applied a little bit.
  • periya kOlam – There is abundance of natural beauty which doesn’t require any additional decoration.
  • thadam kaNNan – The eyes are much larger than the availability of those who enjoy [those eyes].

Alternative explanation.

  • kariyathadam kaNNan – For the divine reddish eyes which are a contrast for the blackish body, on top of the natural beauty, black pigment is applied.

Another explanation

  • kariyathadam kaNNan – A thamizh scholar explained – kari indicates elephant, that is kuvalyApIdam. kuvalayApIdam angrily targetted (veLiya – sIRa) his divine form and in turn emperumAn breaks it into pieces (nIRu siRidhE idum).


  • viNNOr perumAn – nithyasUris are the ones who enjoy the beauty of his divine eyes.
  • perumAn – Even if the whole thripAdhvibhUthi (paramapadham, spiritual realm) together sets out to enjoy emperumAn, the aspect to be enjoyed remains greater than the aspect that was enjoyed already.
  • uriya sollAl – One will think “The beauty of emperumAn is great; nithyasUris are the ones who enjoy; how can we glorify him with our poems?” and refrain from glorifying; still, [AzhwAr sings] using words that match emperumAn.
  • isai mAlaigaL – They are pleasing to hear as said in SrI rAmAyaNam sundhara kANdam 31.1 “samSravE madhuram vAkhyam” (words that are sweet to hear).
  • Eththi uLLap peRRERku – For me who praised and enjoyed him.
  • ariyadhu uNdO – As said in SrI bhagavath gIthA 3.22nAnavAptham avApthavyam” (there is nothing which is not fulfilled or to be attained, presently). Is there anything which is not attained by me already, and is to be attained now?
  • enakku – For me who became attracted to SEshathvam (servitude) in this samsAram where everyone thinks “ISvarO’ham” (I am the lord), who engaged in vAchika kainkaryam (service through words) which is natural for the self, and who has the hurdles removed as said in the thiruvAimozhi 4.5.5vinai nOygaL kariya“.
  • inRu thottum ini enRumE – Starting today when I commenced my servitude and forever going forward. As said in thaiththirIya upanishath “athasO’bhayangathO bhavathi” (Subsequently, he (jIvAthmA) becomes fearless). AzhwAr is saying this without realizing what is coming in the next decad “thIrppAraiyAmini” [In this next decad, AzhwAr again grieves in separation].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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