thiruvAimozhi – 4.8.11 – uyirinAl kuRaivillA

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Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are well versed in this decad which explains emperumAn, who is sarvESvara yet easily approachable by his devotees, will be freed from this deep rooted material realm and will enter the thirunAdu (paramapadham – spiritual realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains paramapadha prApthi (ascending to paramapadham) which is a precursor for eternal service to bhagavAn, as the result of this decad.

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.


uyirinAl kuRaivillA ulagEzh thannuL odukkith
thayir veNNey uNdAnaith thadam kurugUrch chatakOpan
seyiril sol isai mAlai AyiraththuL ippaththAl
vayiram sEr piRappaRuththu vaikundham naNNuvarE


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

uyirinAl – AthmAs
kuRaivillA – without shortage
Ezhulagu – all worlds
than uL odukki – having the supremacy to protect them to become subdued in his sankalpa (will)

(being born in the world which is protected by him, that which is pleasing for his devotees)
thayir – curd
veNNey – butter
uNdAnai – on emperumAn who is having saulabhyam (simplicity) of consuming
thadam kurugUr – the leader of very spacious AzhwArthirunagari
satakOpan – nammAzhwAr’s
seyir il – flawless (in both poetry and its meaning)
sol – words
isai – with music
mAlai – garland
AyiraththuL – among the thousand pAsurams
ippaththAl – by this decad
vayiram sEr – deep-rooted since time immemorial
piRappu – bondage in this material realm
aRuththu – severing
vaikundham – paramapadham
naNNuvar – will attain.

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

emperumAn who is having the supremacy to protect innumerable AthmAs of all [material] worlds to become subdued in his sankalpa, is having saulabhyam (simplicity) of consuming curd and butter; by this decad which is among the thousand flawless pAsurams which is a garland of words with music, by nammAzhwAr, the leader of very spacious AzhwArthirunagari, on such emperumAn, one will sever the bondage in this material realm which is deep-rooted since time immemorial and will attain paramapadham.

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

  • uyririnAl … – The seven worlds which are complete with countless AthmAs.
  • than uL odukkith thayir veNNey uNdAnai – While setting out to steal curd and butter, to avoid other distractions, i.e., as in “leaving the slippers/sandals outside and going into the temple for worship, one may be thinking of the safety of the sandals while worshipping the emperumAn inside [i.e., not having full focus on emperumAn]”, he fulfilled the needs of all worlds with his will and then proceeded to steal them.
  • ulagEzh than uL odukkith thayir veNNey uNdAnai – Like a pregnant woman would consume foods to suit the child in the womb, emperumAn consumed curd and butter to suit the worlds he already consumed. Though he is the sarvESvara, he cannot sustain himself without the items that have connection with his devotee; as explained in SrIvishNu purANam 5.6.34 “sarvasyajagatha:pAlau vathsapAlau babhUvathu:” (krishNa and balarAma who protect all worlds, are now protecting the cows).
  • thadam kurugUrch chatakOpan – As said in SrI rAmAyaNam ayOdhyA kANdam 5.16 “brundham brundham ayOdhyAyAm” (in ayOdhyA, groups and groups of people), as people came and waited to see the divine coronation ceremony of SrI rAma in ayOdhyA, having enough space for SrIvaishNavas from all over the place to come and see nammAzhwAr’s state of giving up AthmA and its belongings – nammAzhwAr who is the leader of such AzhwArthirunagari.
  • seyir il sol isai mAlai – seyir is flaw; il is lack of such flaw; i.e., being flawless. That is, there is no falsity in saying “I don’t want my AthmA and its belongings”.
  • vayiram sEr piRappu aRuththu – The deep-rooted samsAram which will not leave him, even if AzhwAr declares that he does not belong to it and leaves it.
  • vaikundham naNNuvarE – Giving up this body which is to be given up, they [those who are well versed in this decad] will enter paramapadham where one can accept many bodies as said in chAndhOgya upanishath “sa EkadhA bhavathi thridhA bhavathi” (He assumes one form, three forms and so on), based on bhagavAn‘s desire and his own desire which follows bhagavAn’s desire, and serves with many bodies. Though emperumAn likes AzhwAr‘s body, without realising that, AzhwAr says “I don’t want it”.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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