thiruvAimozhi – 5.3.6 – annai en seyyilen

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

Full series >> Fifth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki‘s friends said “If you engage in madal boldly like this, your mother will not survive and the people will blame you”; parAnguSa nAyaki replies “I have been captivated by krishNa’s qualities and activities; what do I care about anyone else’s acts?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to her friends who arrived in a group “I am captivated by his attractive qualities, you can give up your desire for me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. Previously parAnguSa nAyaki said “annai en seyyum” and her friends said “she cannot tolerate your act”. parAnguSa nAyaki replies “What can I do for her intolerance? “. Her friends say “if she knows your attachment in this, she will not survive” and parAnguSa nAyaki asks “how does it matter whether she lives or dies?”.


annai en seyyil en Ur en sollil en? thOzhimIr!
ennai ini umakkAsai illai agappattEn
munnai amarar mudhalvan vaN thuvarApathi
mannan maNivaNNan vAsudhEvan valaiyuLE


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

thOzhimIr – Oh friends (who share my joy and sorrow)
munnai – the primordial
amarar – to nithyasUris (eternal servitors of emperumAn in paramapadham)
mudhalvan – having the greatness of being their leader
vaN – having unlimited wealth
thuvarApathi – for SrImath dhvArakA
mannan – having the quality of being the king

(cannot be given up even in the absence of these two qualities)
maNi – attractive like blue gem
vaNNan – having beautiful form
vAsudhEvan – (even if has no beauty, he cannot be given up for having high family heritage) one who is the son of vasudhEva, his
valaiyuLE – in to this (deeply strung with four strings) web (of attractive activities), in an inescapable manner
agappattEn – got caught;
ini – now
ennai – in my case
umakku – for you all (who are trying to withdraw me from him)
Asai – to be obeying you
illai – not required;

annai – mother
en – whatever
seyyil – she does
en – what does it matter?
Ur – people of the town
en – whatever
sollil – they say
en – what does it matter?

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

Oh friends! I have been caught in an inescapable manner in the web of emperumAn who is the son of vasudhEva who is having the greatness of being the leader of the primordial nithyasUris, who is having the quality of being the king of SrImath dhvArakA which has unlimited wealth, and who is having an attractive blue gem like beautiful form; now, it is not required for me to be obeying you all; what does it matter for whatever my mother does? what does it matter for  whatever the people of the town say?

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

  • annai en seyyilen – The mother says “I cannot live anymore. Let me die”. SrIvishNu purANam 5.18.22 “gurava:kim karishyanthi” (When we are burning in the fire of separation, what will the elders do?) – what is the use of talking to the one who has decided to give up her life?
  • Ur en sollilEn – When the friend says “If the people of the town blame you saying that you are so captivated by emperumAn‘s beauty etc that you don’t even give up on him, even after seeing your mother perish”, parAnguSa nAyaki says “Ur en sollilEn” (who cares about what the people say?) – what is the use if they blame me or praise my qualities? This is explained in thiruvAimozhi 6.7.4 “kollai enbarkolO guNam mikkanaL enbarkolO” (would they condemn me as crossing the limits or praise me as one with great qualities?).
  • thOzhimIr … – Instead of telling me “so what if your mother does anything, so what if the people say something?” and make me more attached to emperumAn, you are blaming me saying “Mother will not survive, the people of the town will blame you”.
  • ennai – As said in periya thirumozhi 5.5.4 “thAy vAyil sol kELAL than AyaththOdu aNaiyAL” (She does not listen to her mother and does not mingle with her friends), I who am attached to emperumAn that I don’t withdraw from him thinking “mother may not survive, people will blame me).
  • ini – after becoming uncontrollable by you.
  • umakku – for you all who are trying to make me withdraw myself from him citing that engaging in madal is wrong.
  • Asai illai – You can give up your attachment towards me.
  • thOzhimIr – Previously, parAnguSa nAyaki was only sharing her grief with her best friend; now seeing her great anguish, all her friends came together thinking “we should say something and get her back”; seeing that group of her friends, she is saying “thOzhimIr” (Oh friends!).
  • agappattEn – When the friends say “We considered and told this for your well-being and should you not know the difference between the mother and people of the town, and us?”  parAnguSa nAyaki replies “alright, there is no shortcoming in you; but I have been caught in this ocean, so what can I do?”.
  • munnai … – I have been caught in the ocean which drowns everyone without differentiating between small and big personalities. SrI rAmAyaNam ayOdhyA kANdam 3.29 is explained here – “rUpaudhAryaguNai:” (beautiful form, generosity and other qualities) – rUpam indicates physical beauty. audhAryam indicates his generosity of letting everyone enjoy that beautiful form. guNam indicates Seela (simplicity) guNam, where he is too humble even while giving to others. If he gives manifesting his supremacy, there may not be anyone who will receive it [since people are generally egoistic and feel humiliated while accepting anything from others]; hence he keeps himself humble while giving also. “pumsAm” – Such form, generosity and humility will even melt a diamond [which is very hard by nature], it can make the hard-hearted [men] go through the same emotions as the innocent girls. Alternatively, these can attract every [chith (sentient)] entity [which is different from achith (insentient)]. “dhrushti chiththApahAriNAm” – Eyes, without needing the help of mind, will make the heart follow them [the eyes]. It is capable of even separating mother and son [kaikEyi and bharatha got separated from each other due to disagreeing with each other in SrI rAma’s exile to forest].
  • munnai amarar – Those who are explained as “yathra rushaya: prathamajAyE purANA:” (In that paramapadham, those nithyasUris who see everything, who are eternal and who are always engaged in enjoying bhagavAn).
  • mudhalvanemperumAn who is having the greatness of being the cause for the sustenance of such nithyasUris. Alternative explanation – for those who are enjoying eternally, he is the reason for eternal desire – I am caught in such emperumAn’s matters.
  • vaN thuvarApathi mannan – Did I get caught in the one who does not have an assembly where his supremacy is manifested? I have been caught in the one who gives his divine body to the girls. It is said in periyAzhwAr thirumozhi 4.9.4 “padhinARAmAyiravar dhEvimAr paNiseyyath thuvarai ennum adhil nAyagarAgi vIRRirundha maNavALar mannu kOyil” (the temple which is occupied permanently by krishNa who remained in the grand assembly of dhvArakA where he was served by 16000 wives).
  • mannan – Looking at his reign, his supremacy in dhvArakA where he came to manifest his simplicity, appears to be greater than his supremacy in the great assembly of paramapadham.
  • maNi vaNNan – His physical beauty which cannot be given up even if those two [supremacy and simplicity] are not present. Naturally, a beloved girl usually becomes obsessed over her beloved’s physical beauty only.
  • vAsudhEvan – Even if he does not have physical beauty, he has the high family heritage. sIthAp pirAtti consider herself to be the daughter in law of dhaSaratha as the greatest fortune as said in SrI rAmAyaNam sundhara kANdam 33.15.16 “snushA dhaSarathasyAham” (I am emperor dhaSaratha’s daughter in law). [Same SlOkam] “Sathru sainya prathAbhina:” (one who tortures the armies of the enemies) – if my father in law were alive, would I be in this [sorrowful] state now? He is not of the nature where both he and his enemies survive [he will simply finish them].
  • munnai amarar … – As his cruelty and mercy do not make a difference for her, as the praising and the blaming of the people of the town do not make a difference for her, both his supremacy and simplicity attract her towards him in equal measure.
  • valaiyuL agappattEn – Instead of getting captured in such common aspects, I got captivated  in his glance towards me and his smile towards me. AzhwAr thiruvarangap perumAL araiyar, while performing araiyar sEvai [the dance/drama performance done in front of emperumAn], showed the posture of a net to indicate “valai“, emperumAnAr who was witnessing it, mercifully showed him the divine eyes [indicating that emperumAn’s eyes are the net which captured parAnguSa nAyaki]; it is said in nAchchiyAr thirumozhi 14.4 “kamalak kaN ennum nedum kayiRu” (the long rope which is your lotus eye). I was caught in the glance of emperumAn which presents itself as favourable and captures us.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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