thiruvAimozhi – 4.10.6 – pORRi maRROr

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

Full series >> Fourth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, AzhwAr was asked “If emperumAn is the supreme lord, why did he make us to be devoted towards dhEvathAntharams (other dhEvathAs)?” and he replies “This is done to not let the injunctions of SAsthram which indicates ‘all the creatures who are engaged in good/bad deeds to reap the results according to their deeds’, fail; knowing this, you all escape his deception”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “It is emperumAn’s skill which makes you not realize how he manages the material realm based on one’s karma (deeds)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram. When asked “We have good clarity about bhagavAn’s supremacy when you mercifully explain the same and at other times we have great desire towards other dhEvathAs; what is the reason for this?”, AzhwAr replies “that is due to your own sins”. Also, see nanjIyar‘s introduction.


pORRi maRROr dheyvam pENap puRaththittu ummai innE
thERRi vaiththadhu elleerum vIdu peRRAl ulagillai enRE
sERRil sennel kamalam Ongu thirukkurugUr adhanuL
ARRa vallavan mAyam kaNdIr adhaRindhaRindhOduminE


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

maRRu Or – another
dheyvam – dhEvathA
pORRi – praise
pENa – to serve/support
puRaththittu – keeping away (from him)
ummai – you all (who are attached to those dhEvathAs)
innE – in this manner (like I am faithful towards emperumAn, you are faithful towards those dhEvathAs)
thERRi vaiththadhu – made you remain faithful (in those dhEvathAs)
elleerum – everyone
vIdu peRRAl – if attained mOksham (liberation) of serving bhagavAn
ulagu – the injunctions/order of the world (where it is said that “emperumAn will conduct the world based on the individual’s karma giving them the apt results)
illai – will be lost
enRE – will remain like that;

(the reason for this)
sERRil – in marshes
sennel – fresh paddy
kamalam – lotus
Ongu – grow nicely
thirukkurugUr adhanuL – residing in AzhwArthirunagari
ARRavallavan – the one being greatly capable and making others enjoy the results of their deeds, his
mAyam kaNdIr – being related to prakruthi (material realm) which is said as “mAyA” (which is part of his sport and is difficult to cross over);
adhu – that
aRindhu aRindhu – having knowledge about it (the process of prapaththi (surrender) which helps cross over the material realm)
Odumin – try to cross over (that material realm)

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

The reason for keeping you all away from him to praise and serve another dhEvathA in this manner and made you remain faithful towards them is, if everyone attained mOksham (liberation) of serving bhagavAn, the injunctions/order of the world will be lost. The reason for this is – emperumAn who is residing in AzhwArthirunagari where fresh paddy and lotus flowers grow nicely in marshes, who is greatly capable and making others enjoy the results of their deeds – such emperumAn’s relation with prakruthi (material realm) which is said as “mAyA” ; having knowledge about it, try to cross over the material realm.

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

  • pORRi – Whatever I am doing towards bhagavAn, you are doing the same towards other dhEvathAs; there is no fault in your side; it is just that your object of worship is unsuitable [to be worshipped].
  • maRROr dheyvam – As said in SrI bhagavath gIthA 9.23 “yE pi anya dhEvathA bhakthA:” (even those who worship other dhEvathAs, are worshipping me but in a wrong way).
  • pENa – Since they do not have any specific greatness, it is your responsibility to bring about some glories for them.
  • puRaththittu – Keeping away from emperumAn himself.
  • ummai innE thERRi vaiththadhu – The way he managed to keep you with clear knowledge [in whatever you were doing].  As I remain free and fearless for the future disasters as said in thaiththirIya upanishath “nabibhethi kuthaSchana” (He will not fear anywhere), he made you surrender unto other dhEvathAs who are like boats with holes and cracks [which cannot even save themselves] and remain faithful and attached towards them.
  • elleerum … – If the whole residents of the material realm become liberated, SAsthram which is meant for leelA (sport) will become useless. The world has people who engage in virtuous deeds and people who engage in sinful deeds; when those who performed pious and sinful deeds reap the results of their deeds, the injunctions/order of SAsthram as said in “puNya:puNyEkarmaNA – pApa:pApEna” (those who engage in pious deeds become pious and those who engage in sinful deeds become sinful), will become nullified. [Citing a pramANam where the word “lOka” indicates SAsthram] In bhagavath gIthA 15.14 “athOsmi lOkE vEdhEchaprathitha: purushOththama:” (I am famously known in Sruthi [vEdha] and smruthi [lOka] as purushOththama), lOka is explained as pramANam (smruthi) [and not world or the residents of the world]. Similarly here too lOka indicates SAsthram.
  • sERRil … – The objects of this sacred town are competent to each other [in their glories]. As explained in periyAzhwAr thirumozhi 4.8 “uram peRRa malark kamalam” (The distinct lotus flower) etc, every object will touch each other and grow together.
  • ARRa vallavan – emperumAn who is capable of making those who engaged in virtuous deeds and sinful deeds to enjoy the results of those deeds respectively.
  • mAyam kaNdIr – You see how he is deceiving and keeping the ones whom he does not want to accept, away from in this prakruthi (material realm) as said in SrI bhagavath gIthA 7.14mama mAyA dhurathyayA” (my material realm is very difficult to cross over).
  • adhu aRindhu – Knowing that it is his mAyA (amazing ability).
  • aRindhu OduminE – As said in SrI bhagavath gIthA 7.14mAmEvaya prapadhyanthE mAyAm EthAm tharanthi thE” (Those who surrender unto me, cross over this material realm), he himself mercifully explained the path of surrender to cross over; knowing that path/means, try to escape from this material realm by surrendering unto him. This material realm being a creation of him, instead of trying to win over him by keeping away from him, try to hold on to his divine feet and escape from here.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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